hand was heauy vpon me When then not till he heartily confessed his sin but then his very thought and purpose of confessing obtained a pardon for saith he I acknowledged my sinne vnto thee and mine iniquitie haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquitie of my sinne Euen thus are we all taught in the practise of the Prodigall Sonne who first said and accordingly did Luk. 15.21.22 saying Father I haue sinned against Heauen and in thy sight and am no more worthy to be called thy sonne What followed immediately hereupon Par. 2. §. 7 But his Father said to his seruants bring forth the best Robe and put it on him and put a Ring on his hand and Shooes on his feete Till thus our sinnes bee couered by our discouering of them vnto God it is in vaine by any meanes of our owne to seeke to hide them they may be hid from men such is the wisdome of men in the close carriage of themselues in their sinnes but yet hid they are not for they are knowne to their owne Consciences for no man sinnes without a witnesse within himselfe much more are they knowne to God vnto whose eies all things our very thoughts are naked and opened Heb. 4.13 and vnto whose Iustice and wrath sinners are exposed Section 7. The next thing is our Faith which we must reach out as our hand to receiue and applie to our selues 3. Faith this spirituall garment of Christ his righteousnesse and the pardon of our sinnes offered vs in the Gospell of Christ Part. 2. §. 9. without which faith neither Christ not his Word wil profit vs any thing God who prouides this cloathing for vs Heb. 4.2 and brings offers it to vs in his Word preached requires our Faith and that wee should take it to vs otherwise wee may well and should iustly starue and perish of cold if hauing garments brought vnto vs we will let them lye by vs and not vse them by putting them on It is our Faith which truly makes vs Christians by which Christ dwells in vs by which wee receiue the pardon of our sinnes and are iustified as was shewed in the beginning Section 8 4. Prayer 4. Prayer also is a notable means by which wee may obtaine the pardon of our sinnes and be discharged of all our debts this must not be neglected for when wee haue nothing of our owne to purchase Gods fauour then the Prayer of Faith will preuaile as wee see in that seruant in the Gospell who when he had nothing to pay and that his Lord commanded him to bee sold Mat. 18 25 26.27 32 and his wife and children and all that he had and payment to be made fell downe and worshiped saying Lord haue patience with mee and I will pay thee all whereupon his Lord moued with compassion loosed him and forgaue him the debt-after saying to him I forgaue thee all the debt because thou desiredst me This course we are directed vnto in the Lords Prayer where this is one principall Petition respecting our selues forgiue vs our debts Mat. 6.12 Luk. 11.4 or forgiue vs our sinnes now where sinne is forgiue in there it is also couered Section 9. Lastly the Sacrament of the Lords Supper is appointed as an excellent meanes of our further putting on of Christ 5 A reuerent receiuing of the Lords supper after once we haue receiued him spiritually by Faith For this reuerently and preparedly receiued helpes to gird Christ Par. 2. §. 10 nearer and closer vnto vs seeing in and by it is signified and sealed our strait and close vnion with him whereby wee become one with him and he with vs as also our communicating and participating of all his benefits especially such as belong to our Iustification and heereby wee againe renew that couenant which wee first made with God in Baptisme whereof the Apostle saith in my text all yee that are baptised into Christ haue put on Christ And these are the meanes which wee must carefully conscionably and constantly vse if euer we would put on Christ Iesus vnto our Iustification Section 10 Now wee are not to rest here but to see that we also put him on vnto Sanctification Meanes to be vsed for the putting on of Christ to our sanctification 1 Cor. 1.30 for Christ is made vnto vs of God not onely righteousnes but also Sanctification This is done particularly by Mortification of the old man and viuification of the new man generally by an imitation of Christ and by an expressing of him in all things The Apostle elsewhere tells vs wherein the fruit and effect of our Baptisme consists saying Rom. 6.3.4 Know yee not that so many of vs as are baptized into Iesus Christ are baptized into his death Therefore we are buried with him by Baptisme into death that like as Christ was rassed vp from the dead by the glory of the Father euen so wee also should walke in newnesse of life As therefore Christ died and rose againe to life so if we be Christs haue truely put him on must we reckon also our selues to be dead indeed vnto sin but aliue vnto God through Iesus Christ our Lord. Where wee see the Apostle makes these two Mortification Viuification in vs to be as inseparable as they were in Christ as inseparable in the effects as in the causes These meanes are the cause of Mortification in vs being Christs death the cause of our viuification being his resurrection each of them made ours by our faith 1 Mortification of the old man The first thing then is that wee take out the lesson of the Apostle who thus exhorts Let not sinne reigne in your mortall body that yee should obey it in the lustes thereof and Mortifie therefore ye that are dead Rom. 4.12 Colos 3.5.8 and risen with Christ your members which are vpon the earth that is the members of the body of sinne or of old Adam which is in vs fornication vncleannesse couetousnesse c. Put off all these anger wrath malice c. This must first be done before we can put on the new man as Christ first dyed before he could rise againe Labour then we must to be partakers of Christs death to find the power of it in vs daily to the weakning of the contrary power of in dwelling sinne not that we may hope to haue this in this life done perfitly in our selues though in Christ our Head all our sins are both dead and buried and not any one shall make vs guiltie of eternall death for whether wee respect the nature of sin wee find it still in vs for being it is still in vs though it be not imputed vnto vs or the motions of sinne wee must though we be regenerate confesse and say with Paul Rom. 7.23 I see another law in my members warring against the law
gracious supply from his riches of what wee want Par. 1. §. 11 being all in all vnto vs but also that he is both a couering and a couert vnto vs Isa 4.6 a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a couert from storme and from raine To this Rocke the godly in their afflictions flye vnder the shadow whereof they finde both safetie and refreshment being able with all thankes to say Thou hast beene a strength to the poore Isa 25.4 a strength to the needy in his distresse a refuge from the storme a shadow from the heate when the blast of the terrible ones is as a storme against the wall The safety and securitie of beleeuers is The safety and securitie of true Christians that Christ is to their soules what Apparell and Armour are to the body arming vs against the very wrath of God much more against the thornes and prickings of afflictions And how much makes this for our comfort seeing there is no dart can be throwne against vs which doth not also pierce him he is so neere vs in regard of his Nature of his affection and Loue that hee is compassionate with vs in all our sufferings Isa 63.9 in all our affliction he is afflicted and takes all as done to himselfe that is done to vs saying to Saul when hee persecuted the Church seruants of Christ Saul Acts. 9.4 Saul why persecutest thou me so that hee that toucheth vs toucheth the apple of his eie Nay the sting of death the malice of Satan the rage of aduersaries and persecuters nay I may say the displeasure of God for our sinne hauing first hit vpon him in his suffering haue their edge and point sore bated and abated that they cannot hurt vs Christ being to vs Armour of proofe these cannot pierce to hurt vs his Mysticall body how much lesse then can any bare outward affliction doe vs harme Are we then Christs let vs perswade our selues that as the things we suffer are first borne by him for vs or at lest for ease comfort he suffers them with vs so the very name of Christ which is vpon vs who by putting on of Christ are true Christians is able and sufficient to supply and comfort vs against all want of good things whatsoeuer The name Christian answers all wants in the enioying of which the men of this world so much glory and blesse themselues Thou perhaps art poore in the world and thou hearest the rich reproach thee for it and withall blesse himselfe saying I am rich and increased with goods with Lands and great Reuenues but thou mayest in one word answer him But I am a Christian Thou art despised and contemned especially of great ones and thou hearest one brag and insult ouer thee saying I haue the loue of all men I haue the fauour of such great Personages yea of my Prince but thou mayest without enuying of him with comfort to thy selfe tell him saying But I am a Christian Or thou art debarred of thy Libertie and other comforts of this life yea thou withdrawest thy selfe from sinfull sports and recreations and thou seest one account thy life and thine estate to be without comfort and full of melancholy sadnesse and withall to cheere himselfe I haue all things that my heart can wish I deny my soule no pleasure I thanke God I can bee merry c. but thou maist answer him in a word but I am a Christian So if there bee any thing else which worldlings boast off which thou wantest thy comfort is thou hast it all in Christ in a far more heauenly spirituall full and plentifull manner This one name Christian is sufficient to answer all It includes all riches honor pleasure happinesse so that nothing of this life is wanting to a true Christian which is not abundantly supplyed in Christ vnto him with all wants with comfort and boldnesse they may haue recourse call vpon him and bind him with this argument saying in their trouble Iere. 14.7.9 Thou O Lord art in the midst of vs and we are called by thy name leaue vs not though our iniquities testifie against vs doe thou it for thy names sake Thus may wee gather comfort and assurance in our misery for God loues his Name and will doe much for it though we deserue little as we see in EZekiel Ezek. 36.21 22.23 as he also teacheth vs by his promise If my people which are called by my Name shall humble themselues and pray c. then will I heare from heauen 2 Chron. 7.14.16 c. Euen as a woman or childe wanting any thing will come with comfort to her husband or father by this argument I am thine thy wife thy child called by thy name therfore helpe It belongs to thy care so to doe and it will not be for thy credit that we should seeke to others Par. 1. §. 12. 2. Now secondly if thy trouble bee Jnward 2 In case of Inward trouble and Temptatiō then is it from Tentation and that either to sinne or for sin whereby thou art tempted either by sinning to presume on mercie or hauing sinned to despaire of mercy 1 To sinne by presuming 1. If the first and that thou findest thy selfe troubled with the assaults of Satan and of the flesh annoyed with couetous lustfull ambitious enuious blasphemous or any wayes wicked thoughts desires seeing whilest in the inward man thou delightest in the Law of God Rom. 7.22.23.24 and 25. another Law in thy members warring against the Law of thy mind and bringing thee into captiuitie to the Law of sinne which is in thy members making thee cry out saying O wretched man that I am who shall deliuer mee from the body of this death If thus thou findest it yet comfort thy selfe looke into thy selfe and thou shalt find armour of Proofe to cause thee to withstand or at least not wholly to yeeld to Satans assaults thou shalt finde thy selfe clothed with Christ and in the end to obtaine victory and to haue cause with Paul to blesse God saying J thank God through Iesus Christ our Lord. For art thou Christs then howsoeuer sinne and Satan will be busie with thee yet by Christ whom thou hast put on they haue lost their power whence it is said They that are Christs Gal. 5.24 Ephes 6.11 c. 8.13 c. haue crucified the flesh with the affections and lusts But this is said of such as haue put on Christ the whole armour of God not of such as through negligence let their armour lye by vse it not and put it not to the proofe Heere then as thou wouldest haue comfort and find victory against such assaults of Satan and ouer thy special corruptions thou must stirre vp the graces of God in thee 2 Tim. 1.6 and not suffer the gifts therof to bee smoothered vnder the
Doe thou then account that in him once inioyed by faith are all things that are or can bee desired but in an eminent excellent and most perfect manner as all wealth honour glory strength and pleasure All these are in God infinitely not by collection but in an vnion and as in a fountaine yea God is most perfectly all these they being all one in him yea himselfe If then thou wouldest haue true and solid happinesse seeke it onely by faith in the true and experimentall knowledge of God in Christ Wouldest thou bee rich and want nothing seeke this sufficiencie and wealth only in and by Christ Wouldest thou attaine to true honour and dignitie seeke it onely in Christ and by being a Christian indeed from God and not from men Wouldest thou be strong and potent labour to be strong onely in the might of Christ not presuming on thine owne strength so shalt thou with Paul 2 Cor. 3.5 who of thy selfe art not able to thinke any thing as of thy selfe Philip. 4.13 yet bee able to doe all things through Christ which strēgthneth thee Desirest thou pleasures wouldst thou be happy therby seeke them only in Christ and desire not to enioy any pleasure but onely in him and so in all things else which are desireable Yea on the contrary 3 Memory hate and detest what he hates and for his sake So let not onely thy Vnderstanding and Will with thy Affections but also thy Memorie bee clothed with Christ 2 Of body as 1 by the tongue Ephes 4.24 be not vnmindfull of his benefits especially recall often his death and passion and the benefits thereof and whatsoeuer else thou forget bee alwayes sure to remember them So let thy words alwayes sauour Christ and the best things Let no corrupt communication proceed out of your mouth but that which is good to the vse of edifying that it may minister grace vnto the hearers Ephes 5.19.20 Speake euer to his praise and honour with all thankfulnesse not that your tongues only should be tipp'd therewith but speake to your selues in Psalmes and Hymnes spirituall Songs singing and making melody in your heart to the Lord giuing thankes alwayes for all things vnto God and the Father in the name of our Lord Iesus Christ Christ is thine husband Psal 45.1.2 think often of him and speak of his praises Let thine heart indite a good matter and then speake of the things which thou hast made touching the King and let thy tongue bee the Pen of a ready writer saying Thou art fayrer then the children of men Rom. 6.19 c. So 1 Cor. 6.15.20 giue the members of thy body as seruants to righteousnesse vnto holinesse Know you not that your bodies are the members of Christ for ye are bought with a price therefore glorifie God in your body and in your spirit 2 Eyes 3 Eares c. which are Gods Let your Eyes turne away from beholding vanitie and that onely for God and Christ and because of your couenant made with him let your eyes enter into the same couenant that with Job you will not thinke Iob. 31.1 or looke lustfully vpon a Mayd Let your Eares smell taste and touch enter the same couenant with God and for God and with respect to Christ and your couenant with him let them also forbeare and abstaine from intertaining euill words reports from lasciuious too delicate sauours abuse of meat and drinke through excesse and intemperancie whether in respect of quantitie or qualitie through curiositie and from Venerious and lustfull touches and generally from sinne And that constantly and daily Thus doe constantly and euery day In the morning when thou first breakest thy sleepe bee sure thou awaken with God Christ dart vp some short ejaculation at least vnto him Par. 2. §. 15 lift vp thy heart and soule vnto him see thy selfe inclosed in the armes of his gracious prouidence commend thy selfe to it still rest thy selfe vpon him if thou sleepest againe And when thou risest thinke of thy resurrection out of the graue at the last day by his power When thou clothest thy selfe think also of putting on thy Sauiour put him on with thy clothes Consider thou now layst aside thy night-clothes which are more homely and puttest on such apparell as will keepe thee warme arme thee against the iniuries of the weather and of the way and because thou goest abroad into open view thou puttest on not soule or torne apparell but whole cleane and neate clothing Let this put thee in mind of Christ and of thy straight vnion with him and that thou by godly meditation reading and more solemne prayer arme thy selfe against the dangers of the day that thou goe not out as not in body so not in soule naked or vnfenced but that thou by daily repentance repayre the breaches in thy soule and conscience by daily sinne wash thy soule as thy face in the teares of true repentance as knowing thy soule and life stands as well if not more in neede of cloathing washing mending as doth thy body and apparell Thus goe out and answerably and according to the former directions carry thy selfe all the day doing all things in the name of Christ Coloss 3.17 and to his glory Whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God and the Father by him Hauing once put on Chirst what is then to be done Section 15. And here remember that hauing once put on Christ as wee all of vs professe our selues to doe that are baptized wee first see that we more and more put him on 1. Grow in grace by increasing in all grace growing in grace and in the knowledge of our Lord and Sauiour Iesus Christ 2 Pet. 3.18 which is done by exercising of grace receiued and imploying it to best aduantage for thus wee hold fast our garment and gird it more closer to vs. 2. 2. Defile not this garment by scandalous sinnes That wee take heede we defile not this garment by sinne wee haue taken on vs a precious name the name of Christ let vs therefore take heed we dishonour not that precious name by which wee are called least Christ and religious Profession be made only a cloake to couer our sin from men If a man carry glasses or any precious thing that may be indangered by a fall hee will looke warily to his steppes euen so should we least Gods honour fall to the ground by vs. Many stand so much vpon the bare name of a Gentleman that they are very carefull to do nothing which may staine that name their reputation and gentilitie And shall not we be more carefull Par. 2. §. 5 that Gods name which is vpon vs bee not dishonoured by others and our selues take heed for if hee that takes the name of God though but into his mouth Exod.
apply particularly first the threatnings and curse of the law and see himselfe as much if not more then any in woefull and wretched estate secondly the promise of pardon in the Gospel and vpon both these come to comfort and ioy in his soule and not otherwise this man may subscribe to Saint Paul and say with him 1 Tim. 1.15 This is a faithfull and true saying that Christ Iesus came into the world to saue sinners of whom I am chiefe a chiefe sinner and such an one as Christ saues Where then there is no true repentance I speake of men of discretion and yeares there is no pardon let them flatter and deceiue themselues as they list 2 peace of conscience 2. Where sinne is pardoned there the conscience is pacified and a man finds himselfe armed against the very wrath of God For being once justified by faith Rom. 5.1 we haue peace with God through our Lord Iesus Christ Where then a man can comfort himselfe in Christ when sinne and the Law would terrifie him by presenting Christ betweene the Iustice of God and his sinne and accordingly reioyce and thanke God that hee through Iesus Christ Rom. 7.24.25 hath deliuered him from the body of that death through sin which he found in himselfe there to his comfort hee may conclude that there is no condemnation to them and Rom. 8.1 Which may be knowne by three signes that thus are in Christ Iesus Further Signes of this ioy and peace of conscience are first when wee hauing fallen into some sinne or other can giue our selues no rest neither find any peace or content in any worldly thing whatsoeuer till wee and that with all speed returne againe vnto God make our humble and earnest confession craue pardon Psal 32.3.4.5 seeke and find our former peace againe finding no rest whiles we keep silence and confesse not and crie with Dauid Make mee againe to heare joy and gladnesse Psal 51.8 and 12. restore vnto me the joy of thy saluation 2. When we can reioyce inwardly more soundly in the fauour and loue of God then in all earthly things whatsoeuer with Dauid And when 3. with the same Dauid Psal 4.6.7 we can reioyce comfort our selues in God in the midst of trouble aduersity when all earthly friends and comforts faile vs especially when wee are called to suffer for Christ Thus Paul Wee being justified by faith haue peace with God 1 Sam. 30.3 4. c. yea not onely so but wee glory in tribulations also knowing that tribulation worketh patience Rom. 5 1-3 c. Thus it is with such as haue truely put on Christ and haue their sinnes pardoned and couered excepting only in case of spirituall desertion But there is no peace saith my God to the wicked Isa 57.21 they can finde no such sweetnesse and comfort in Christ they haue a hell within them and their consciences in the midst of their iollities citing and summoning them to iudgement and to hell carnall comforts take vp their hearts which when they faile all their ioy is darkened if they sinne as almost they doe nothing else they by repentance seeke not peace with God which they neuer had c. All these are euident arguments there is no inward peace to them no pardon of sinne no Christ put on and yet many such wil be and are in their owne iudgements oh blindnesse Christians as good as any 3 Loue. 3. Where sinne is pardoned there is in that heart wrought an vnfained and true loue both towards God and man 1 Of God 1. We can neuer truly loue God till we find and feele in our selues the effects of his loue in vs whereby he hath loued vs in Christ reconciling vs vnto himselfe 2 Cor. 5.19 by not imputing our trespasses vnto vs for herein is loue 1 Ioh. 4.10 8.19 not that wee loued God but that hee loued vs and sent his Sonne to be the propitiation for our sinnes and we loue him because he loued vs first not but that wee also afterwards loue him euen for himselfe By this argument our Sauiour would proue that the woman which annoynted him with sweet oyntment had her sinnes forgiuen her because she loued much and testified her loue by such outward signes where hee also proportions our loue to the multitude greatnes of our sinnes Luk. 7.47 Her sinnes which were forgiuen her were many for shee loued much but to whom little is forgiuen the same loueth little and by like proportion to whom nothing is forgiuen the same loueth nothing As then where sin is found to be pardoned and Gods loue to vs is so testified there cannot but be loue in vs so where this loue of God is not and it is not where it doth not shew it selfe by obedience to Gods Commandements there is no euidence of the pardon of any sinne Iosh 14.15 Let such Christians thinke of this who loue that and those whom God hates whose vnfruitfulnesse and continuall disobedience plainly shewes that they truely loue not God it s a manifest argument they neuer yet tasted of Gods loue in Christ and that they haue not their sinnes couered by him 〈…〉 12 -20 2. Where God loues vs in Christ we ought also to loue one another which if we doe God dwelleth in vs so that if any man say I loue God and hate his brother hee is a lyar c. Now hee is said to hate his brother 2 Of man in forgiuing others that loues him not and he loues not his brother that hauing offended him seekes not to be reconciled to him and being offended by him shewes not himselfe willing to forgiue him When Gods Children doe offend either God or man they can haue no Peace till by confession they seeke to be reconciled with them they dare not offer their sacrifice of Prayer and good workes to God till they first be at peace or seeke peace with their offended Brother they know that otherwise they shall not be accepted of God themselues Moreouer Mat. 5.23.24 when wrong is done them if it bee a personall wrong there they euer shew themselues ready to forgiue especially where the offender repenteth him as knowing they else can expect no forgiuenesse at Gods hands Mat. 6 12.14.15 Luk. 17.4 They haue learned the Apostles rule to put on as the Elect of God holy and beloved of God bowels of mercies Coloss 3.12 13. kindnesse humblenesse of mind meekness long suffering to forbeare one another and to forgiue one another when any man hath a quarrel against them euen as Christ forgaue them so also doe they To forgiue others then is made not a cause because of that inequalitie of mens debts to vs and of ours to God First in number our debt to God being as 10000. their debt to vs but as 100. Mat. 18.24.25 c. Secondly in waight ours being Talents theirs Pence but
euidence of our election bowels of mercies kindnes humblenesse of minde meeknes long-suffering Good Christians know so much and therefore dare not but put on Christ as well dying as rising and as well rising as dying he so being the obiect of their faith is so by faith put on and accordingly the effect of both of one as well as of the other is found in them The effect of his death is the godly mans dying to sinne knowing this saith Paul Rom. 6.6 that our old man is crucified with him that the body of sin might be destoryed that hence forth we should not serue sinne The effect of his resurrection and the power of his resurrection in vs as it is called is our newnesse of life Philip. 3.10 Rom. 6.4.5 For we are buried with him by baptisme into death that like as Christ was raised vp from the dead by the glory of the Father euen so we should walke in newnesse of life for if wee haue beene planted together in the likenesse of his death we shall be also in the likenesse of his resurrection And both these effects are in a competent manner in the true Christian who hath put on Christ Par. 3. §. 58. Section 58. But with hypocrites it is otherwise Vnsound Christians shewe their vnsoundnes and where we find these two effects disioyned and seuered one from the other constantly in our selues or others there is too manifest an argument of hypocrisie But thus we shall find it to be with many in whom though neither of the two forenamed effects be in truth as being not conioyned yet that which seemes to be is single without the other and so proues it selfe to bee counterfeit and not sound 1 By putting of sin but not putting on Christ Which is shewed 1 in the Popish sort For 1. some seeme to put off sinne but they put not on Christ no not there where they seeme to put on something 2. Some seeme to put on Christ but put not off their sinne In the first ranke are first generally the Popish sort who professe a mortification of the flesh by whipping of themselues somtimes and by Fastings and abstaining from flesh on diuers dayes and that in a religious manner and respect accounting fish holier as not being destroyed in the Deluge in a shew of humilitie Colos 2.20 21.22.23 and neglecting of the body in will-worship according to the doctrines of men whose ordinances are touch not taste not handle not and yet not to speak of the loosenesse of their liues generally the same at the same time by dainties prouoke the flesh turning fasting from flesh to feasting with fish which of the two are the greater dainties as might easily be shewed whereas indeed the truest way to mortifie the flesh is either by true fasting and abstaining from all meat and drinke sometimes 1 Cor. 9.25.27 to humble at once both soule and body and so to keepe it vnder and to bring it into subjection or otherwise by a constant moderation of our diet and temperance in all things or to do with diligence the duties of our calling generall and particular More particularly those of the Popish sort are in this ranke who mew themselues vp in Cloysters as men mortified to the world and yet liue in all idlenes lasciuiousnes wantonnes to say no more and other works of darknesse which are made by the Apostle to bee farre from putting on Christ as we haue heard and say there were no such euils done yet what good is done by them they seeme to shake off the world but where is Christ put on I may truely say it as one hath done before mee a meere contemplatiue Monke Gal. 5.13 in shunning some occasions of euill flieth in a manner all occasions of doing good and of being a seruant to all by loue and the duties of it 2 in our selues 1 Generally in ciuill Christians Of the same ranke there are many of our selues not yet excluding the other who 1. generally are such as content themselues to liue ciuilly and plausibly in the world as putting off and yet not alwaies in heart and affection the grosser euils of the time being no known swearers drunkards adulterers profane persons yet shew foorth no power of godlinesse in their liues godly conuersations and in the exercise of the cōtrary graces and vertues of sanctifying Gods name by word deede of Sobriety Chastity and generally Holinesse nay in stead thereof such plausible men in their very soules often hate the true zealous and strict practise of Pietie in their brethren so that sinceritie hath no greater nor more bitter enemies then such ciuill Saints who in their owne and in the worlds account are right honest nay the only honest men all the rest are but precise fooles to them c. whereas such forbearance of grosser euils may bee an effect and is vsually of Gods not sauing and sanctifying but generall and restrayning grace wherby they out of the respects of feare shame of the world reuerence to some in Authority or for other their own priuate ends abstaine from such euills euen as Esau forbare a long time to reuenge himselfe of his brother Iacob comforting himselfe in the hope of his Fathers death but where was his true brotherly loue shewed to his brother all the while 2 Chron. 24.2.17 c so King Iehoash was a Saint all the daies of Iehoiada the Priest but after his death he forsooke the Lord and killed his sonne who spake to him in the name of the Lord which was an argument of his former vnsoundnesse for all his seeming forwardnesse euen such are many in these dayes c. Some againe more particularly 2 Particularly in vnsound penitents when they haue done amisse and falne into grosser euils seem to repent to be sorry yea with the Iewes of old to fast and afflict the body Isa 58.3.5.6 7. to bow down the head as a bulrush and to spread sackcloath and ashes vnder them or perhaps against Lent vpon their heads yet all the while euen then neglect all duties of of true Religion and Charitie as they are there charged This sorrow of theirs is not accompanied with reformation of life with more care feare desire zeale therefore is vnsound Thus men by returning to those sinnes which by words and other signes shewes of griefe they would seeme to bee sorry for they doe but deceiue themselues mocke God which yet will come home by thēselues for God will not be mocked euen as we would account him to mocke vs who saith he is sorry he hath done vs wrong and yet continues so to doe still Euen so that sorrow and turning from sin which doth not reforme a man is but a deformed sorrow a sorry one a foundation without a building an Ahabs humiliation 1 Kings 21.27 with 22 8-26.27 who by putting on sackcloath would seeme to put off and be sorry
very base rogues and runnagates like those other and wanderers from God who appeare what they are when their borrowed robes are taken off thē as their hypocrisie shall appeare at the day of Iudgement when all vailes shall bee taken away nay for the present these garments of colourable profession cannot so hide their hypocrisie but that the asse though he haue on the Lyons skin will bewray himselfe by his long eares so their secret vices can no more be hid vnder shew of Christian profession then a bunch or crook'd-backe can conceale it selfe vnder a close and strait garment But such is this garment Par. 3. §. 60 it is without fold or plaits without seame and doublings in and any deformitie whether swelling of pride or any other redundancy or defect of any member or necessary grace may soone bee seene through it Now to conclude this third point also do thou whosoeuer try and seriously sift thy selfe by these forenamed descriptions and as thou findest vnpartially iudging so bee comforted or instructed what to doe c. And thus much of this third particular and so generally of such trials as may be made by considering the Nature of our putting on Christ Section 60. Now in the next or second place let vs consider to the same end 2 Trialls of our putting on Christ from two Properties therefore these two properties of the same The first whereof is Vniuersalitie the second Constancie to name no more First he that truly is a Christian and not in name onely as he puts off the whole old man and that wholly so especially he puts on the whole new man or whole Christ wholly 1 Property is vniuersality He so doth both as that he neuer liueth in the liking of any one sinne neither is hee an enemy to any one grace That old apparell which is to bee put off is also an old man old Adam namely a body of sinne consisting of many parts or members animated with with a spirit of life The true Christian 1 puts of sin 1 whole or the whole body of it by being allowed a kinde of Soueraigntie with approbation and liking Now the godly Christian as he in the matter of Iustification wholly puts off himselfe strips himselfe starke naked of all the garmēts of old Adam not leauing so much on him as the shirt nay not so much as the Figge-leaues of excuse or extenuation in the least manner to iustifie his owne doings Not for being or yet his best actions without grace so in the matter of Sanctification though his sinne and Originall corruption not only for the nature and being of it remaines with him still but but also in regard of the motions of it as hath often binne said and so doth beset him Heb. 12.1 and as it were in regard of the attempts of it cloth and incompasse him round about 1 For complacency in it yet hee puts it off First in regard of his vniuersall dislike of it wherby being sensible of the burthen and annoyance of it Rom. 7.24 hee can truly in soule cry out with Paul wretched man that I am who shall deliuer me from the body of this death which indeed is the body of sin which causeth death and so shew himselfe truly displeased with all sinne euen with the whole body of it yet not without the comfort of victory being also able to say with him vpon it 25. I thanke God through Iesus Christ our Lord 2 For dominion and so secondly he puts it off in regard of dominion no one sinne raignes in his mortall body but that he labours the mortification of it and so puts it off whole wherein hee may bee obserued to strike at the whole body of it and at all the seuerall members and branches thereof he lops not off some fewe twigs or branches but fells the very trunke and aimes at the pith and life of it and comes as neere the roote of it as he can His old man is crucified with Christ Rom 6.6 that the body of sinne might bee destroyed Hee being circumcised in Christ with the circumcision made without hands Colos 2.11 puts off the body of the sins of the flesh by the circumcision of Christ so that whereas circumcision made with hands cuts off only one part and particle of the body this puts off the whole sinfull body of the flesh whereby he mortifieth all his members which are vpon the earth 3.5.8.9 fornication vncleannesse inordinate affection euill concupiscence and couetousnesse and puts off all these anger wrath malice blasphemie filthy communication c. and all the deeds of the old man Thus Dauid I haue refrained my feete from euery euill way Psal 119.101 128. and I both esteeme all thy precepts concerning all things to be right and J hate euery false way And this vniuersall putting off sinne shall witnesse his vprightnesse and sincerity for saith he Psal 18.22.23 all his Iudgements were before me and I did not put away any of his Statutes from me I was also vpright before him and I kept my selfe from mine iniquitie that is from that sin which in regard of former affection to it might be called his Euen so is it generally with such as are vpright and sincere Christians for they know that if they with their hearts offend in one they had as good offend in all in as much as there is one common nature of all sinnes all and each being a disobedience vnthankefullnesse and dishonour vnto God all and each therefore seuering and excludidg from God so that if they hate not such sinnes as they would seeme to mortyfie in such respects they hate no sin as they should but would vpon like occasion and temptation commit all sinne as well as any and so Saint Iames is to be vnderstood Iam. 2.10 expounded saying Whosoeuer shall keep the whole Law and yet offend in one point he is guilty of all namely not in regard of action but affection and readinesse to doe and act any other sinne being vpon priuate respects like occasions tempted thereunto as not hating and abhorring sinne as it is sinne and so vniuersally all sinne in each there being the same common nature of all but this or that sinne more then another as it toucheth him in his priuate and particular aimes c. but the sincere Christian knowes he that thus hath one sinne can want no sinne and he that hath any one vice hath them all and that by one hee as well departs from God and forsakes him as by any or all seeing all sinnes are coupled together though not in regard of conuersion to temporall good for some looke to the good of gaine some of glory some of pleasure c. yet in regard of auersion from eternall good which is God And as thus the true Christian puts off whole sinne so also wholly 2 Wholly in regard not of
of some what to vs on all parts fully as of our Apparell and Armour which now seeme to make but one with our selues the force of which Metaphor is expressed Psal 109.18.19 What is it to put on Christ To put on Christ is a phrase taken from the custome of the Primitiue Church when such men as were to be baptized put off their owne old garments went into the water and after baptisme put on new white linnen cloathes which custome of baptizing being then vsed only betweene Easter and Whitsontide the first Sunday after Easter retaines the name among the Latins of Dominica in albis or Festum in albis which we giue to the last calling it White-Sunday This Custome is yet obserued in Poperie and with vs there is a fayre white face-cloath laid ouer the Child after it is baptized which puts them in mind of innocencie newnesse of life Wherfore To put on Christ signified by that custome implies these things First to be adorned and to haue our sinnes and nakednesse of soule couered Ephes 5.26.27 and our selues iustified by him and by his righteousnesse Secondly to be led and guided inwardly by the spirit of Christ hence he bad his Disciples at his Ascention Luk. 24.49 tarry in Hierusalem vntill they be indued or cloathed with power from an high which was when the Holy Ghost came downe vpon them Act. 2.1.2.3.4 Thirdly to expresse him in our actions and liues Rom. 13.14 Fourthly to haue vnion and communion with him by his spirit to be incorporated into him so that we may bee able to say with Paul Gal. 2.20 now J liue yet not I but Christ liueth in me c. he and wee now being as one and all making one Mysticall Christ 1 Cor. 12.12 Gal. 3.16 The Church being therefore called his body and his fulnesse or complement Ephes 1.22.23 Now we that are truely baptized haue communion and vnion First with Christ himselfe in his person euen with whole Christ euen with his Godhead not in regard of substance but of operation and efficacie whereby he by vertue of it workes effectually in vs and applies his merits to vs but chiefely and more neerely with his Manhood Joh. 6.54.56 by which wee receiue whatsoeuer wee receiue from the Godhead 2. With his gifts such 1. as wherein consists our iustification as remission of sinne and imputed righteousnesse Rom. 4.6.7.8 Reu. 3.5 7 9-14 2. Such as concerne our sanctification which he workes in vs by his spirit making vs put off the Old man and put on the New man Ephes 4.24 The former of these doe couer vs in the sight of God without which we appeare in Gods sight vgly sinfull and deformed euen the best of vs. See these places Isa 64.6 Job 9.30.31 Psal 143.2 The latter or Sanctification and good workes doe not couer vs and beautifie vs in Gods sight but only in mans sight they being more outward and seruing as an vpper garment to distinguish a true Christian from a counterfeit Wherefore to put on Christ is to become a Christian indeed and in truth It is first to bee made a member of Christ in regard both of body and soule 1 Cor. 6.15.17 Rom. 12.5 to bee cloothed with his flesh as Eue was with Adams Part. 1. § 4. Ephes 5.30 Secondly it is to be pertaker of his annointing namely of the spirit 1 Iohn 2.27 and of the gifts of the spirit Acts. 2.17.18 that is such gifts as whereby we resemble Christ and put him on in all his three Offices being made by him 1. Spirituall Prophets in regard of the knowledge of him and of his will Secondly Priests ready to offer vp our selues soules and bodies in obedience to him by killing the Old man in vs. Rom. 12.1 So to offer vp by faith the sacrifice of Prayer and praise c. Thirdly Kings to subdue and keepe vnder our rebellious lusts and sinfull affections Section 4. Christ and his Graces like to Apparrell in 4. regards Thus wee see Christ and his graces are likened to Apparell and that in these regards In regard first of ornament for as our apparell doth adorne the body and couer the nakednesse of it so doth Christ and his righteousnesse when wee put him on by faith adorne our soules and couer the nakednesse thereof from Gods sight so that hee will not looke vpon our sinnes to punish vs. Secondly of necessitie for as garments which we put on keepe vs from the heat of Summer and cold of Winter without which we should starue and as armour keepes vs safe from the darts and shot of our enemies which else would pierce our bodies and kill vs so without this righteousnesse of Christ we lie open to the wrath of God to the malice of the Deuill to the power of sinne Satan death hell and damnation and to all euill whatsoeuer of this life Thirdly of distinction for as apparell serueth to put difference betweene sexe and sexe and to distinguish men according to their seuerall callings and conditions of life so doth this spirituall apparell which we haue by Christ difference Christians from Infidels and true Christians from false and counterfeit both in the sight of God and also of men Lastly as our clothes grow not off or from our bodies so doth not our iustification and spiritual clothing flow from our selues or from the power of our freewill which is none but it is the gift of God onely Though in these regards the grace of Christ be like vnto apparell yet we may take notice how it is vnlike in other regards 2. Vnlike in 3 regards first our garments are as to be put on so to bee put off daily otherwise they will prooue noisome to vs not so Christ nor the righteousnesse and grace wee receiue from him Secondly our clothes are worse for wearing and therefore we weare our best apparell but seldome Psal 102.26 27 28. but Gods graces in vs as wee must vse them daily and continually so doe they increase and grow by vsing like the Israelites clothes in the wildernesse Part. 1. §. 5 which being worne whole fortie yeares together Deut. 29.5 yet waxed not old vpon them being indeed the true Perpétuano neuer the worse but the better for wearing the more these talents are imployed the more they increase Thirdly Math. 25.14 c. Reuel 3.18 Isa 55.1 2. wee may come by apparell by our own industry or money whereas the other are onely from the free gift of God Section 5. The maine Lesson Doctr and vsefull point issuing out of what hath bin said is We must all striue to put on Christ That we hence be stirred vp to seeke and labour thus to be clothed and to put on Christ Where wee must consider Motiues Meanes and Markes or notes of triall For the first 1. Motiues hereunto The happines of such as put on Christ Consider from what hath bin said the happy glorious
2 Cor. 5.19 reconciling the world vnto himselfe not imputing their trespasses vnto them for indeede the sinnes of the Elect are imputed vnto Christ and laid vpon him And for the punishment guilt and condemnation of sin it is said Rom. 8.1 Isa 43.25 There is no condemnation to them which are in Christ Iesus Secondly our Righteousnesse implies an Jmputation of Christs righteousnesse vnto vs of which together with the former they being in effect all one or at least inseperably going together we read in Daniel Dan. 9.24 where the time of Christs death is noted and the end thereof which is to finish the transgression and to make an end of sinnes and to make reconciliation for iniquity and to bring in euerlasting righteousnesse both which Christ did by his obedience to the Law and by his death Oh therefore the blessed estate of all such as haue truly put on Christ for thus they are freed from all sinne and misery they are possessed of all the riches of Christ they enioy Peace with God and his fauour in which is life and in the end shall obtaine euerlasting life This they haue in as much as being cloathed with Christ they are made one with him and are become members of his Mysticall Body This is a blessed exchange indeed when Christ puts on vs and wee put on him it is a sure pledge of our Peace with him and with God by him Daniels Hist Lib. 1. We read in our owne History that Edmund surnamed Ironside in whom England was lost and Knute the first Danic King after many incounters and equall fight at length imbraced a present agreement which was made by parting England betweene them two and confirmed by Oath and Sacrament putting on each others Apparell and Armes as a Ceremonie to expresse the atonement of their minds as if they had made transaction of their persons each to other Knute became Edmund and Edmund Knute Euen such an exchange as I may say of Apparell is betwixt Christ and the true Christian Part. 1. §. 8. Christ becomes his and hee becomes Christs 1 Cor. 12.12 13. and both together make but one mysticall Christ as is said Section 8. Vnder this happinesse of the Saints is contained and included both their Honour their Glory and Beauty with their spirituall Riches as also their great cause of Ioy and Reioycings 1. The honour and beautie of such as haue put on Christ Reuel 12.1 What a honourable estate is that of a true Christian yea how glorious is it The whole Church of Christ and each true member thereof is clothed with the Sunne euen with Christ Iesus the Sunne of righteousnesse Malac. 4.2 and what greater honour can bee imagined Aske the ambitious man how hee desires to bee honoured on earth aske Haman Ester 6.6 7 8 9. for I know none more ambitious in the words of King Ahasuerus What shall bee done vnto the man whom the King delighteth to honour Hee will answere you Let the royall apparell bee brought which the King vseth to weare and the Crowne royall that they may aray the man withall whom the King delighteth to honour and proclaime before him Thus shall it bee done to the man whom the King will honour Loe then euen thus is it done with euery true Christian whom the King of heauen the King of all Kings the mightie and glorious Lord God will honour no sooner shall any man in the sight and loathing of himselfe of his sinnes and vnrighteousnesse returne to God with the prodigall sonne by true repentance in faith acknowledging bewailing his sinnes vnfainedly but his heauenly Father shall presently say Bring forth the best robe Luke 15.21 22. and put it on him and put a ring on his hand and shoes on his feete which Robe is the Wedding garment of the righteousnesse of Christ the King of his Church and therefore indeed truly royall Apparell This is the glory and beautie of euery sound Christian which therefore being more inward then outward For the Kings daughter is all glorious within may stand with outward Pouertie in the world Psal 45.13 and which should therefore both Comfort and Instruct such as otherwise are poore in the world The 1. vse of comfort for such as are poore 1. In the world and cloathed in meane apparell and in that regard the more despised and contemned of the great ones of the world Such must content themselues with their inward clothing as being not naked but indeed more gloriously and gallantly clad then are their despisers their life their riches and glory is now hid with Christ from the blinde eyes of the world Col. 3.3 4. but the time commeth when wee shall appeare with him in glory In the meane time let it content vs more to haue it then to seeme to haue it as in earthly things men desire rather to be rich then onely so to seeme Know that God iudgeth otherwise of our clothing and godly men being assured that this our spirituall apparell is of greater price and cost then are the robes and diadems of Kings seeing it could not be purchased but by the precious blood of Christ of price sufficient in it selfe to redeeme ten thousand worlds God that condemnes this partialitie in men see Iames 2.1 2 3 c. will not bee guiltie of it himselfe but will accept of vs if we come clothed with Christ how naked and despised soeuer we be in the world 2. In spirit This may also much comfort all such as are poore in Spirit whether they be rich or poore in the world being clothed with the righteousnesse and holinesse of Christ they are not more scorned for not following in their bodily apparell euery new fashion then they are despised in regard of their spirituall apparell and carriage which is out of fashion with the world especially with our English Nation which delights in novelties not so much of strange apparell as of Easterne manners and ill fashion of liuing partaking with the Spaniard in Pride with the Germane in Drunkennesse with the Jtalian in Lechery and Fornication both bodily and spirituall too much in many addicted to the fashions and attire of the whore of Rome 1 Pet. 4.4 by Romish superstitions who therefore thinke it strange that wee runne not with them to the same excesse of ryot speaking euill of vs. But as wee are bid Put on Christ Iesus the Lord and follow that fashion onely so are we bid Put off Rom. 13.12 13 14. Rom. 12.2 and lay aside all other fashions of this wicked world whatsoeuer This may moreouer teach vs The 2. vse of Instruction not to bee curious in our outward apparell beyond the decency of our callings and estates for such as offend heerein are for the most part inwardly naked and to labour more for this inward apparell of Christ and his righteousnesse Part. 1. § 9. then for any thing else of
if hee had said Put on the whole Armour of God praying take and vse the Girdle Brest-plate Shooes Shield Helmet and Sword praying So then the Christian being any waies assaulted or tempted hath sufficient Armour to defend himselfe and to keepe himselfe in safety which if for want of skill and dexterity to vse it well hee cannot skilfully guide or if his enemies seeme too strong and wily for him through his weaknes and simplicitie yet for his comfort he hath the benefit of Prayer by which darting vp a thought and desire vnto God and Christ his Captaine or Generall hee may haue present supply and succour as his neede shall require according to the mercifull promise of his heauenly Father and that euen because he hath knowne his Name Psal 91.14.15 Mat. 6.13 What a comfortable estate then is that of the true Christian who thus hath a care to put on Christ Par. 1. §. 13. and his spirituall Armour by Christ How safely stands he fenced with veritie and sinceritie with Righteousnesse and a good Conscience with Patience and the preparation of the Gospell of Peace with Faith with Hope with the Word of God and lastly with Prayer As therefore wee desire these excellent graces priuiledges and furniture as we desire the security and comfort afforded vs thence so it will behoue vs aboue all things to labour to become Christians indeed and truely to puton Christ Section 13. 2. As a further Motiue whereunto 2. The Christians comfort in case of trouble and temptation for sinne by desparing and doubting consider the Comfort of this our vnion with Christ by putting him on in case that we be tempted for sinne to despaire of mercy after wee haue beene foyled by sinne In case therefore of Doubting haue recourse to thy Baptisme whereby thou wast incorporated into Christ by putting him on for there God sealed to thee the pardon of thy sinnes and life euerlasting Is then thy title to life called into question by the enemie of Mankind What to doe in case of doubting here doe as men ordinarily do in the like case when their Houses and Lands are questioned and they looke into the last Will and Testament of their Parents and Grandfathers thence they secure themselues so haue thou recourse to thy Baptisme where the Will of thy Father and last Testament of thy Sauiour is sealed vnto thee thence assure thy selfe thy estate is good and sure enough with God howsoeuer thou mayst seeme to haue broken couenant with him on thy part Seeke also but duly prepared by Repentance and Faith vnto the Lords Table where the same couenant is renued with thee which was made in Baptisme and there thou shalt find thy saluation also sealed yea which is not done in other couenants with men thou shalt find God ready often in his mercy to seale to thee so that though thou by not performing the condition hast broken thy Bond and forfeited thy Lease wherein eternall life was sealed to thee yet God is willing to giue vs a new Lease of life or rather to renue and make the former good againe and hereof to assure vs by sealing the same often to vs in the Sacrament euen so often as we doe renue our repentance and so repaire in faith to that holy Sacrament Our vnion with Christ Indissoluble Here further know that hauing once truly put on Christ in and by the right vse of Baptisme nothing shall seperate vs from the loue of Christ not death which seuers betweene soule and body nor life nor Angels Rom. 8 35-38.39 nor Principalities nor Powers c. shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. That is from the loue of God wherewith hee hath loued vs in his Son For God so loued the world Ioh. 3.16 that hee gauen his only begotten Sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting He then that spared not his sonne but deliuered him vp for vs all Rom. 8.32.33.34 how shall he not with him also freely giue vs all things Who shall lay any thing to the charge of Gods Elect It is God that iustifieth who is hee that condemneth It is Christ that died yea rather that is risen againe who is euen at the right hand of God who also maketh intercession for vs. The Apostle thus reasoning from the loue of God On what our assurance is grounded which is euer constant and immutable from the death of Christ which for the value of it is euer sufficient and from his Resurrection Ascension sitting at Gods right hand and Intercession which euer are auaileable for the application of his alsufficient merits to our iustification Rom. 4.25 and to our continuall preseruation in the state of grace by couering our daily faylings infirmities the imperfectiō of our workes by the daily applicatiō of his merits of which his appearing in the sight of God for vs as our High Priest it is said If any man sin Heb. 9.24 we haue and Aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sins c. Seeing I say 1 Ioh. 2.1.2 the Apostle reasons from these and not from any thing in vs to proue the perpetuity of our vnion with Christ therefore wee may receiue comfort conclude that being once truely ingrafted into Christ our sinnes shall neuer after make a finall or totall seperation For thus further may wee reason with the same Apostle God commendeth his loue towards vs Rom. 5.8.9.10 in that while we were yet sinners Christ died for vs much more then being now iustified by his blood wee shall bee saued from wrath through him for if when we were enemies wee were reconciled to God by the death of his Son much more being reconciled we wee shall bee saued by his life So then if our sinnes when wee were altogether sinners and enemies did not hinder God from setting his loue vpon vs in Christ how much lesse will hee estrange his loue from vs after hee once hath admitted vs thereunto and indued vs with his spirit As our sins then hindred not this vnion so neither doe they now dissolue breake it Satan may as well goe about to separate Christ frō thee which is impossible as thee from Christ Thou canst not perish because Christ with whom thou art clothed cannot perish Christ liuing who is the Head will not suffer any of his members to perish Because I liue ye shall liue also Ioh. 14.19 We are already in heauen in Christ our Head he is risen and is in heauen taking our Nature thither with him and leauing his Spirit here with vs as a double pawne of our glorification by vertue of our vnion with him of his with vs. He as is said hath put vs on by taking vpon him our nature and so is vnited to vs and we haue put
garment of whom formerly they may hope to bee saued but euen from such holy places as the Temple and the Lords Table and from such holy functions as are preaching and praying shall men bee separated and cast into hell These will no more priuiledge a man from hell then the hornes of the Altar on which Joah tooke hold 1 King 2.28.34 priuiledged him from being slain according to his deserts by the sword Section 16. Par. 1. § 16. Nothing then will auaile vs but the righteousnesse of Christ and the pardon and couering of our sinnes thereby and therefore nothing should be more laboured after now whiles by Gods grace we haue time and meanes then to get our sinnes couered and pardoned Motiues to seeke to haue our sinne couered and pardoned Mat. 18.24 Stand wee more in need of any thing then of the pardon of our sinnes Alas what are we euen the best without this First we by reason of our sinne are as men deepe in debt with God owing him tenne thousand talents that is more then wee are euer able to pay his Iustice vnlesse wee die euerlastingly Wee are bound to see this debt discharged our owne hand-writing is against vs. Who in such a case of debt among men would not earnestly desire at least accept of a sufficient Surety who should offer himselfe to pay his debt cancell his bonds that hee might not bee cast into prison Yet thus much and more hath Christ done for vs offering himselfe as our surety to God the Father charging himselfe with our debt and cloathing himselfe with our sinne and shame and accordingly discharging the same by dying for vs Colos 2.14 blotting out the hand writing that was against vs which was contrary to vs and taking it out of the way nayling it to his Crosse and shall not wee desire earnestly or at least accept that mercy which so freely is offered in the Gospell and that this payment of Christs may be of God accepted in our names and we discharged from the bands thereof in which for the present wee are bound Pro. 5.22 2 Pet. 2.9 Iude. 6. and so kept vnto the iudgment of the great day Our sinnes make vs at enmitie with God yea they arme all his Creatures against vs and make vs liable to haue the full Vialls of his wrath to bee powred out vpon vs. Now who though it were but amomgst men hauing a great man the Prince or suppose his Land lord his aduersarie would not aboue all things desire peace with him and willingly make vse of any that shall offer himselfe as a middle party to mediate for peace and reconciliation Yet this is done by Iesus Christ for vs who takes vpon him our person and makes request and intercession to the Father for vs peaceably transacting all matters betweene vs and hauing obtained the fauour of God for vs hee offers it in the Gospell and will not wee yeelding to the easie tearmes of repentance and of acknowledging our faults seeke and accept of this fauour Lastly our very case is when it is pondered euen for the present as it is with Malefactors already sentenced to death brought forth to the place of execution seated on the Scaffold ready to bee executed for wee are while we are in our sinnes selfe-condemned our owne consciences and the Law of God haue passed sentence on vs already and we are as on the Scaffold ready to bee mowne downe by Death so that there is but a very haire-bredth a very moment betweene vs and death yea betweene vs and Hell it selfe And how soone and suddenly is the thread of our life cut off Now with men what would any man desire or more willingly accept in such a case then a pardon alas gold and siluer Lands Reuenues Honours and high Titles could doe him no good only a Pardon would bee to him in stead of all the world besides This being euery sinners case with God behold the grace of the Gospell which in Christ brings to vs and offers a gracious pardon of all our sinnes from the Iudge and King of Heauen and Earth this only will free vs from condemnation and from Hell and Par. 2. §. 1 Supper differēce distinguish all Christiās of what Nation soeue◠from such as are not Christians But there is also an Inward and Spirituall putting on of Christ and that is by Faith 2 Inwardly by faith in the right vse of our Baptisme whereby we put on Christ both to Iustification and to Sanctification Section 2. 1 To Iustification Now by Faith he is inwardly put on First to Iustification for so wee receiue and apply him to vs namely by beleeuing by which wee receiue the benefit of the pardon of al our sinnes Iohn 1.12 which God no longer imputes to vs as also stand cloathed with the perfect righteousnesse of Christ 2. By the same faith we put on Christ vnto Sanctification 2 To Santification Acts. 15.9 1. By Mortification for it is Faith which purifieth the heart this is done by receuing the gifts of the spirit This consists in the exercises of Repentance the parts whereof are first mortification of sinne and a putting off of the Old man which first must be done before we can put on the new man Par. 2. §. 2 and then in viuification and newnesse of life in new obedience 2. By viuification and in the practise of all Christian vertues and graces Rom. 6.3.4.5 c Both these are required of vs alike namely First that we cast off the workes of darkenesse Rom. 13.12 13.14 and then put on the Armour of light first that we walke not in rioting drunkennes c. then that we put on the Lord Iesus Christ First that we put off concerning the former conuersation the Old man Ephes 4.22 23.24 which is corrupt according to the deceitfull lusts and then that we be renued in the spirit of our minds and that wee put on that new man c. So Colos 3 8 9.10-12 Now 3. By increasing in grace this is further done when the grace of Christ increaseth in vs by degrees and when wee indeauour to strengthen Gods graces in vs by vse and practise 2 Pet. 3.18 4. By imitation and generally when wee imitate Christ in his holines and in the workes of sanctification and when we expresse him in all our actions Part. 2. §. 3. And thus wee put him on by Faith to Iustification and Sanctification of both which we reade when it is said that to the Lambs wife Reu. 19.8 or the Church it is graunted that she should bee arraied in fine linnen cleane and white for the fine linnen is the rigteousnesse of Saints where this linnen hath two properties it is cleane and pure because Christ is so and so it serues for our Iustificatiō it is also white and shining hauing a glorious lustre to our Sanctification which extends it selfe euen
20.7 in vaine shall not be holden guiltlesse how much lesse we that beare and weare it vpon vs continually take heede then of defiling this thy garment or of stayning thy profession by scandalous sinnes Eccles 9.8 Let thy garments be alwaies white and looke to cleannesse of heart and hand to vprightnesse and sincerity in all thy waies there is great reward belongs to such Thou hast a few names Reu. 3.4.5 saith Christ to the Church of Sardis which haue not defiled their garments and they shall walke with me in white for they are worthy He that ouercommeth the same shall be cloathed in white rayment c. the contrary shall bee found in others of many we may say that in regard of their often falls and relapses after a seeming repentance and profession Par. 2. §. 15 their garments are at the best but like a Beggers Cloake all patched the best I know though like a neat and well clad man walking in miry and durty streets he chuse his steppes and walke warily yet hee cannot auoid some spots and besprincklings yet his care is presently to wipe them off and rub them out by repentance This is the best remedy in such cases yet such blotts should carefully be auoided as knowing that the least sinne and folly in a Professor Eccles 10.1 is a great blemish to his profession the rather considering this our garment is of fine white linnen Reuel 19.8 which therefore makes any staine or blemish more conspicuous to the eye The third Part. Section 1. IN all these looke to Sinceritie for there are many counterfeit Christians who outwardly and seemingly performe many of the forenamed particulars and so seeme to put on Christ Par. 3. §. 1 and yet indeede remaine plaine hipocrites they glory in things outward as in outward Baptisme and profession in their outward hearing praying repenting and in a shew of faith and content themselues with the worke done and with outward performances and shewes of holinesse in their tongues words gestures and outward conuersation whereas all these profit nothing without Christ who is the very substance soule and life of all Religion without whom all Sacraments are but shadowes and all profession in Gods sight no better then prophanesse I may then conclude the question Who is a Christian indeed and who is truly BaptiZed who not Rom. 2.28.29 in the words of the Apostle only for Jew and circumcision vsing the words Christian and Baptisme He is not a Christian who is one outwardly neither is that Baptisme which is outward in the flesh But he is a Christian which is one inwardly and Baptisme is that of the heart in the spirit and not in the letter whose praise is not of men but of God In which regard it may be said off and to most Christians as was said by Stephen off and to the Iewes in regard of circumcision Oh vncircumcised in heart and eares c. So Act. 7.51 Oh vnbaptized in heart and eares such selfe-deceit there is our conceited putting on of Christ The Prophet Dauid therfore where he speakes of this argumēt seemes purposly to exclude all such as through deceit and hipocrisie promise to themselues this happinesse of hauing their sinnes couered when only they can couer them from the eies of men for hauing pronounced him blessed Psal 32.1.2 whose sin is couered and vnto whom the Lord imputeth not iniquitie he presently addes declaring whom he means and in whose spirit there is no guile Aboue all things then we are to take heede of hypocrisie for howsoeuer thereby wee seeke applause from men who see our outside and vpper garments of profession yet in very deede wee thereby lose fauour and applause both with God men in which regard hypocrisie is worse then oll other sins by which we gaine fauour honour pleasure and wealth at least with men though we lose better things with God for by seeming religious wee get the hatred of wicked men of the world such is the malignity of vngodly men against very the shadow of goodnesse and by not being what we seeme we purchase the displeasure of God and of all good men and so lose both our paines here for it is great paine to bee wicked especially for a man by hypocrisie to force himselfe any long time to bee religious and our hopes of an euerlasting rewards hereafter Section 2. It neerely then concernes vs all to try and sift our selues Par. 3. §. 2. whether we be sincere Christians indeed Trialls of Christianitie and whether indeede and in truth we haue put in Christ or no. Now this we may doe by considering 1. The nature 2. 1. From the Nature of our putting on of Christ Properties 3. Effects 4. Meanes of our putting on Christ The Nature thereof consists 1. In a putting off of sinne and the Old man 2. In a putting on of the New man and of Christ And 3. In both these together Where Christ is put on And first by our putting off of sinne there sinne is put off first in regard of the guilt of it by the remission of it Secondly in regard of the Dominion of it by Mortification They then that are Christs And that first in regard of the guilt of it by remission haue this benefit by him and by his death their sinnes are pardoned their peace is made with God and there is no condemnation to them yet many there are who being baptized with Simon the Sorcerer Acts 8.23 and euen therefore because they are baptized and make profession imagine themselues to be in good estate and to be Christians good enough to enioy Gods fauour and to be sure of saluation yet are these very men with Simon in the gall of bitternesse and in the bond of iniquity and stand in need to repent and to pray that the thoughts of their hearts may bee forgiuen them Signes of sin pardoned How then may it bee knowne whether our sinnes bee pardoned or no I answer 1. If we haue truly confessed repented sorrowed 1 Confession and repentance and forsaken sinne in our iudgments dissallowing it in our willes and affections abominating and hating it and in our liues endeauouring and labouring against it Thus wee may bee assured by our faith of the pardon of it for if we confesse our sinnes 1 Ioh. 1.9 he is faithfull and iust to forgiue vs our sins And who so confesseth and forsaketh them shall haue mercy Say once with Dauids heart Pro. 28.13 I haue sinned against thee thee only haue I sinned and done this euill in thy sight 2 Sam. 12.13 Psal 51.4 and 17. thou shalt heare to thy comfort the Lord also hath put away thy sinne and shalt be able with him to say A broken and a contrite heart O God thou wilt not despise But assuredly on the contrary he that couereth or hideth his sinne shall not prosper He that can
intercession to the Father for them This makes them To call vpon God in Christ a signe of our vnion with him in all their necessities and wants to repaire to their heauenly Father with much ioy confidence and comfort powring out their soules vnto him in the name of Christ nay they neuer finde more comfort in any estate good or bad then when they inioy his presence in the heauenly exercise of Prayer Dares any then call himselfe a Christian and professe himselfe to haue put on Christ as well as any that dares not come into his presence that cannot open his mouth nor yet his heart to him in prayer neither confessing and bewailing his wants nor begging any supply thereof from him I knowe it should bee high presumption in any to dare to looke God in the face out of Christ vnlesse they haue not onely a commandement but a gracious promise in his name and for his sake to bee heard in their requests If there be any such presumptuous one hee may iustly feare that whiles he lifts vp his hands and his face to heauen God powre vpon him Psal 11.6 and raine downe snares fire and brimstone and an horrible tempest as the iust portion of his cup. Yet on the other hand for any hauing both precept and promise from God in Christ 〈◊〉 name to come immediately into his presence and to receiue what he askes for any I say not to come not to aske not to pray is an argument of an vnbeleeuing impenitent and senselesse heart and the true character of an Atheist and of one who is without God and without Christ in that he calls not vpon the Lord. Psal 14.4 Yet many such there are that especially of and by themselues neuer powre foorth a prayer to God nor willingly with others Par. 3. §. 9. and yet these men forsooth are as good Christians as any in their owne conceits and will bee saued by Christ as soone as the best oh strange hypocrisie and delusion 2. Secondly hereby also may a Christian take a scantling of himselfe namely by his conceit of and affection to Death and to Iudgement It being appointed vnto men euen to the godly once to die Heb. 9.27 after which commeth the Iudgement by both these as Christ drawes neere vnto vs so doe we vnto him So that if once we haue put him we by these put him more on and draw neerer vnto him Section 9. 1. Death whether it be in the Lord or for the Lord 1. By Death Rom. 8 38.39 as it seperates not from Christ nor from the loue of God wihch is in Christ Iesus our Lord so it brings a man neerer vnto Christ euen to be with Christ which is farre better and more to be desired then to be still in the body if wee respect our owne good Christ indeed now is in vs and we in him Phil. ◠23 Gal. 2.20 but as yet we are not so properly with him in which regard it is said that whilest we are at home in the body 2 Cor. 5.1.2 4. 6.7.8 wee are absent from the Lord but by death we are absent from the body and present with the Lord we so are present with his humanity whiles here we are by faith wee are espoused to him but by death we beginne to be taken into house home with him for euer where we shall inioy his more immediate presence and company for here wee walke by faith not by sight This makes Death so desirable to such as here haue truly put on Christ for saith Paul we know that if our earthly house of this Tabernacle where dissolued wee haue a building of God an house not made with hand eternall in the heauen for in this we groan earnestly desiring to be cloathed vpon withour house which is from Heauen for we that are in this Tabernacle do groane being burthened not for that we would be vncloathed but clothed vpon that mortalitie might be swallowed vp of life This affection is also in Gods Children generally who though Death be an enemie in it selfe and may affright them as men desiring their natuall good and preseruation yet whiles by faith they seeing beyond it Not to feare death an argument of our vnion with Christ looke to their eternall good they feare it not but much desire it as a man doth bitter and loathsome Physicke not for it selfe but in hope of health and according to Gods will willingly imbrace it whē it comes There may be some strife awhile betweene nature and grace as there is in them also betweene grace and corruption betweene the flesh the spirit Gal. 5.17 which haue contrary desires but the desires of the greater good of our soules by death preuailes against the desires of the lesser good of our bodies by inioying this temporall life As therefore we are bid examine our selues 2 Cor. 13.5 whether we be in the faith and proue our selues whether Iesus Christ is in vs or we be reprobates so may we doe it as well by this tryall as any for if Christ be in vs here and we in the faith of Christ then assuredly we cannot but desire and according to Gods will to be with him and further and more to enioy his more immediate presence which cannot be enioyed but by death at the least wee cannot when our time is come or that God calls vs to seale his truth by our death which wee professed in our life bee vnwilling or refractary thereunto which if for any long time we be or if that the loue of the world and of our temporall life preuaile with vs to make vs vnwilling to die whether in our profession or for it we haue then too iust cause to suspect our selues that as yet we neuer truly put on Christ nor were by faith vnited and espoused to him for if wee were wee could not be vnwilling to depart hence seeing he now is absent in body and to goe to him and to bee with him in those Mansion places which he hath prepared for vs in heauen which euen Louers and espoused couples in like case of absence the one from the other doe so much on earth desire Therfore to be vnwilling to die and to be with Christ argues that that party hath no hope to see Christ in his Kingdome or to raigne with him that he hath so little desire to goe to him whereas hee that hath once seene Christ here with the eies of faith and by it hath put him on will with good old Simeon wish and say Luk. 2.29.30 Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation It argues moreouer that such a partie Par. 3. §. 10 and haue this straight vnion with him which wee make shew of or that we dwell in him he in vs we wil further declare this by our loue to him and to his comming for so are true
Christians characterized and described to bee such as not only looke for Christ the second time 2 Tim. 4.8 as we now heard but as loue his appearing 1 Ioh. 4.16.17.18 now blessed Iohn thus writeth God is loue and hee that dwelleth in loue dwelleth in God God in him herein is our loue made perfect that we may haue boldnesse in the day of Iudgment there is no feare in loue To loue it a signe of Faith but perfect loue casteth out feare because feare hath torment he that feareth is not perfect in loue Here then is the confidence of Gods Children in Iudgment that though they bee not in this life without sinne which may bee cause of feare yet at death and after they are freed not only from the guilt of sinne which they were before it being not imputed to them but from the being of sinne in them so that comming before the Barre and Iudgement seat of Christ as their Iudge they stand cloathed before his Throne with himselfe as their Sauior his righteousnesse couers their vnrighteousnesse and they with comfort expect from him the sentence of absolution and acceptation with him for euer for his owne righteousnesse sake The assurance hereof makes them ioyfull in death and to loue the appearing of Christ in the certaine hope of the resurrection of their bodies to life eternall and of a Crowne of righteousnesse to be giuen them at that day by the Lord the righteous Judge 2 Tim. 4.8 These reason to their comfort that if God loued them and Christ dyed for them while they were yet sinners much more then being now iustified by his blood Rom. 5.8.9.10 shall they be saued from wrath through him c. Now the wicked and the hypocrite hath no such comfortable hope in the thought apprehension of the last Iudgement hee either dares not thinke of it at all seriously or so farre as he thinks of ir it is not without great horrour and astonishment It is no ioy nor comfort to him to looke Christ in the face as his Iudge frowning on him who heere reiects him as a Sauiour if any be so impudent as now being told of these things to outstare Christ as his Iudge and to professe a hope to speed as well at that day as any hee may easily bee conuinced hence namely by his harsh conceits of Christ now in his Word and Messengers Such men cannot now indure Christ in the power of his Word his sayings are too harsh his doctrine too austere his discipline too seuere his yoke is too heauy for them his coards too strait may we think they can indure Christ comming vnto them in the word of his power by the voyce of an Archangel in his owne most terrible thundring voice attended with infinit myriads of Angels 2 Pet. 3.11.12 the heauens all being on fire and the elements melting with seruent heate they had need bee other manner of persons in all holy conuersation and godlinesse who looke for and hasten vnto the comming of this day of God then these vngodly at best ciuill men are If then they cannot away with Christ now in his humilitie and when he comes clouded in the vaile of his Word how will they indure him in his glory and when he shall shew himselfe and person immediatly vnto them In a word if they cannot now indure him as a louing Sauiour how will they then for al their impudent brags indure him as a terrible Iudge Onely the iustified person at that day and now in the hope of it may and doth looke vp Luk. 21.28 and lift vp his head for his finall redemption draweth nigh The dissoluing of the world and Cnrists terrible comming is for their full deliuerance from the power of the graue and of Satan and of wicked men who haue beset and besieged the godly and therfore for their comfort but terrible it must needs be to all others against whō Christ comes in this terrible manner It shall be then as it is with men in some castle or hold narrowly besieged by their enemies when a puissant and migthy army is gathered for their rescue and to raise the siege when it comes neere and in sight the very clashing of the armour the brightnes of the swords the noise of Drummes and Trumpets yea the very roaring of the Canon all these are comfortable as sweet musicke to them for whose succor and deliuerance they come but must needs be dismall and terrible to their enemies Hee then that cannot now in some good measure and preuailing manner ouercome his feares and reioyce in the hope of his deliuerance frō death hell and all infernall enemies and of his crown of glory to be giuen him by the mercifull sentence of the Iudge at that day Par. 3. §. 11 can hardly bee assured for the present that Christ is his or that he stands now clothed with his merits and righteousnesse whatsoeuer in word he otherwise pretend Section 11. Now thirdly for the triall of our vnion with Christ Our vnion with Christ by faith knowen 3 by Selfe-deniall it were good for vs to examine whether wee haue made a diuorce from our selues by selfe-deniall or whether we be not still wedded to our own selues to our owne opinions to our owne willes and affections through selfe-loue If once we put on Christ wee must put off our selues By this note we discouer the pretended knot which seemes to be betweene many in regard of outward profession and Christ in as much as the same men who professe they haue put on Christ yet reject and cast him off in his Soueraigntie preferring their own wils before his in his wisdome preferring their owne reason before his Word Par. 3. §. 12. in his righteousnesse not submitting themselues vnto the righteousnesse of God but going about to establish their owne righteousnesse Rom. 10.3 in his glory doing all to their owne praise c. How haue these men put on Christ who so farre haue cast him from them Section 12. 4. If thou beest one with Christ by putting him on By other effects of it then dost thou receiue warmth and defence from him as he is thy cloathing sap and juice from him as he is the Vine and thou a branch of him nourishment food and refreshing as he is thy spirituall bread on whom thou feedest and in a word thou receiuest vigour and influence from him as thine Head thou being a member of his body for so doe all such as haue vnion with him Where then we see men lie naked and vnarmed and foyled with euery temptation where wee see nothing but barrennes in the liues of men whom wee see to be drie withered vnfruitfull branches where wee see men after so many yeares of plentie in the Gospel to remaine in their soules like Pharaohs leane kine Gen. 41.19 as poore and ill-fauoured as euer and lastly where we see men and
and sword of the Spirit kils mortifies and abolisheth the flesh or at least if hee finde it too strong as yet for him hee wisely withdrawes from it food and nourishment by keeping vnder the body by temperance fastings or the like or howsoeuer as the flesh in him lusteth against the Spirit so he stirres vp the Spirit to lust against the flesh Gal. 5.17 and when all helpes faile hee cries out of it to God saying Miserable man that I am who shall deliuer mee from the bodie of this death yea implores the aid and assistance of Gods Spirit by which he ouercommeth and for which hee can accordingly praise God saying with the same Paul 1 Cor. 15.57 Rom. 7.25 But thankes be to God which giueth vs the victory through our Lord Iesus Christ Par. 3. §. 46 and I thanke God through Jesus Christ our Lord. Section 46. This inbred corruption of ours is neuer in this life so wholly subdued 2 How he by this strong spirit deales with sinfull affections motions but that it remaines still in the best both for the being of it and for the motions of it whereby a man shall find himselfe inticed to actuall and outward sins that through the subtiltie of Satan most according to his speciall inclination calling age occasion place or time wherein he liues according to these Satan seekes and takes his aduantage from our flesh from our naturall inclination and affection to any sinne more then other to tempt vs accordingly by the baites and bribes of pleasure profit or preferment Now neither good nor bad neither sound nor vnsound Christian is free at all times from such temptations to one sin or other by which Satan seekes to get or keepe possession of him But the difference is to be obserued betweene them Par. 3. §. 49 which generally is The difference betweene the sound and vnsound Christian in temptation to sin 1 Generall that by the power of sauing grace the former masters and mortifies all kind of sinne and vice in him how pleasing how gainefull how aduantagious soeuer in the world it may proue vnto him though it be to the pulling out of a right eye to the cutting off of a right hand or foote not suffering any bosome or beloued sinne to keepe the hold of his heart but keeping euery sinne and sinfull affection vnder himselfe free for euery good duty and exercise for hee knowes that there can be nothing but a bare forme of godlinesse without where the power of any one sinne is within and by this mortification of sinne and of his speciall corruption he giues euidence of the presence of this powerfull spirit in him whereas the other by suffering some sinne or other to sway his affection and to remaine indeed vnmortified in him shewes the contrary But of this thus generally long since Par. 3. §. 47. more particulally we shall find the sincere Christian to haue this spirit of strength in as much as hee both makes resistance against sinne and the temptations thereof Particularly as also impugnes and assailes his sinne continually labouring to dislodge it and roote it out Section 47. No man properly resists sinne by his owne strength 1 He resists and withstands sin but by the strength of Christ and of grace in him The power of our will by nature is so disabled that it hath not any inclinatiō to good much lesse power ouer euill without a further power of grace from Christ but is rather in bondage vnder it And therefore that the godly resist temptation and withstand sinne as it is sinne is from the gift of God not from any strength of theirs 1 Cor. 10.13 It is God that will not suffer vs to be tempted aboue that we by his grace are able and it is he that with the temptation will also make a way to escape that we may be able to beare it Wee are therefore bid resist 1 Pet. 5.9 stedfast in the faith Now that wee doe by faith which is the guift of God wee doe not of our selues we are also being to deale with temptation bid to be strong not in our selues Ephes 6.10.11 but in the Lord and in the power of his might c. If then any resist and bee not wholly ouercome of sinne it is from Gods grace and strength as it was answered Paul vpon his resistance made by prayer my grace is sufficient for thee 2 Cor. 12.9 for my strength is made perfect in weaknesse This grace in the Godly makes them either so soone as they are assaulted to abhorre the temptation and to giue no manner of consent vnto it as being hatefull to God or if they cannot be so soone quit of it yet to account it a burthen and an affliction to them that they are so song molested and as it were buffeted by it and to make resistance by prayer and by wrastling with of sinners that they both thinke and say they haue such a strong faith and such peace of conscience that Satans temptations neuer trouble them and haue no power ouer them whereas there was neuer any so strong in faith but Satan durst did assault him as the Apostles Adam in Paradise yea Christ himselfe Such againe is their securitie sottishnesse that they are most of all captiuated vnder sinne when they sleepe soundly and securely in sin being most assaulted when they feele no assault and therefore making no resistance because they are ignorant of the assault Yea often they are not assaulted or at least molested by Satan and why because they are already by sinne his subiects slaues and so when the strong man Luk 11.21 Satan armed by their sinne keepes the house the things that he possesseth are in peace though it be but a false peace the temptations to sinne doe please them Par. 3. § 48. and therefore they resolue to make no resistance spiritually and thus are they ouercome of the temptation Section 48. But the godly and truly spirituall Christian 2 Hee impugnes and assayles it doth not only resist sinne when it or Satan by it doth assault him but he moreouer assaults and impugnes it and to the vtmost of his power and of grace receiued he striues to dislodge and dispossesse it out of his heart so farre as it is in him though it would let him be quiet and giue him such content as sinners seeke yet he will not let it be quiet but if it would lurke or hide it selfe either vnder his tongue or in some corner of his heart either in his vnderstanding by an ignorance of sin in the nature of it or in his wil by obstinacie or an affection of libertie or in his affections by selfe-pride or selfe-loue which often with the other will not let a man see his sinne yet he hauing himselfe Par. 3. §. 49 stronger then other in Gods children which by reason of long continuance and familiaritie
now and then foyled and beate downe by it he will sooner lose his life then euer yeeld himselfe a slaue to Satan or to his sinne his resolution and purpose shall be firme against it and his endeauours will bee answerable Whereas the cowardly Christian hath at best but halfe wishes faint resolutions weake purposes against his sinne and accordingly his indeauours are either none or such as whereof hee soone wearies when hee comes to any hard incounter as to pulling out of a right eie or cutting off a right hand of offēce where the flesh will both plead hard and long for it selfe Par. 3. §. 51. make a strong head of opposition This makes him cowardly to yeeld and resolue rather to become a slaue to sinne to obey it in the lusts of it and to swimme with the streame of the world and of his owne corruptiō then to toile vex and tewe himselfe in striuing against the streame Section 51. And thus thirdly the spirituall man labours by the grace of Perseuerance to shew himselfe cōstant 3 Constantly to be a victour conquerour at the last to ouercome and to keepe Christs workes vnto the end he resolues neuer to suffer the solicitations of sinne and sinfull men to weary him out Reuel 2.26 so that by giuing ouer he should lose his Crowne Wherefore he armes himselfe against the allurements of his sin by hauing in a readinesse these twelue parts of Spirituall Armour which he makes vse of by seasonable meditation 1. The shortnesse of the pleasure which is in sinne Ioh. Pici Mirandulae 12 arma spiritualis pugnae and that small content it can giue him 2. The companions of it loathing anguish of soule 3. The losse of a greater good Gods fauour c. 4. Twelue pieces of spirituall armour against sin The vanity of this life being but a very dreame and shadow 5. The sudden vnlooked for approach of Death 6. That just cause hee hath to suspect himselfe of impenitencie and vnsoundnesse if hee giue way to sinne 7. The eternall reward of well-doing with the eternall punishnent of sinne 8. The dignitie of man 9. The peace of a good Conscience 10. Gods multiplyed and daily benefits 11. The crosse and sufferings of Christ for vs. 12. The Testimonies and witnesse of so many Martyrs and the examples of all the Saints These well pondered keepe arme him against sinne so that he resolues neuer to yee le himselfe to be the seruant of it as doth the Hypocrite and profane person Par. 3. §. 52 And though he in some hard incounter How the sound Christian carries himselfe be sometimes foyled yet that is not ordinarily howsoeuer he quits himselfe like a man whether he be foyled or whether he resist and stand out against this or that temptation Section 52. In case he bee foyled yet hee faints not 1 In case he be foyled he hath learned by his owne experiēce that he that is indeed a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though sometimes he flye yet he will turne his face on his enemie and fight againe Hee therefore being downe riseth againe Hee riseth againe and though a just man fall seuen times yet by the power of sauing grace in him hee riseth vp againe whereas the wicked falleth into mischiefe Pro. 24.16 Now this he doth First 1 By good consideration by good consideration whiles though in his experience he find the way of vertue hard difficult to him yet he considers that though he for his ease should chuse the way of sinne and of the world yet he should be but deceiued in his expectation seeing hee should neuer be wholly free from difficulties aduersitie labour losse sorrow and vexation which euen the best things of the world would bring vpon him yea and that both longer and in a sorer manner and with lesse ease comfort and fruite then he finds and shall vndoubtedly find a striuing against the Flesh world and Deuill for in the former he finds that labour is the end of labour and one sorrow the beginning of another without any sound comfort or content and at last death eternall to follow and punishment without end If then hee must striue and take paines he resolues it shall bee where his paines and combating may and shall receiue ease and comfort both here and eternally hereafter Hereupon finding little content in sinne and farre short of his expectation from the world vnto the baites of which he hath now stouped he resolues he will serue his old Master Christ againe and with the Prodigall leaue of feeding on huskes and returne to his Father by confession and Prayer which is the second thing he doth after hee is foyled he returnes to God by a humble confession of his sinne 2 By humble Confession and Prayer out of a true hatred of soule conceiued against it as dishonourable to his gracious God saying in the deepenesse of his sorrow Luk. 15.18.19 Father I haue sinned c. and praying first for acceptation againe by Christ into his fauour make me as one of thy hyred seruants Psal 51.12 and and then for further strength and assistances with Dauid vphold me with thy free spirit Luk. 11.4 First forgiue me my sinne and then lead me not into tentation but deliuer me from euill This he prayes indeede from the heart and soule not with his lippes only as doth the Hypocrite and so according to Gods promise obtaines what he prayes for first remission of his sinne and the comfort thereof in the assurance of his iustification by Christ and then perseuerance and further grace to stand out against temptation Whereunto adde in the third place that thus by the foyle 3 By circumspect walking hee being restored againe is made more circumspect whiles taking notice and knowing where hee is weakest he fortifies there most of all and so preuents the like sinne being kept from falling at least into it againe when perhaps hee shall bee more strongly tempted and when Gods honour would be more indangered This is whiles first in the experience of his owne weakenes he renounceth his owne strength and flyes only to the power of Christ being tempted and secondly is made more wise and watchfull against the occasions of sinne as it was in Peter first foyled whilest he denyed his Master afterwards by that fall fortified to confesse in stronger temptations Par. 3. §. 53 euen to the death Thus hee is neuer so ouercome as to fall away either wholly or finally All is contrary in the wicked and hypocrite who perhaps now and then in the hearing of Gods word may haue his conscience somewhat awaked and herevpon begin to resolue against his sinne and to withstand it but being already downe on his backe he is easily kept downe finding it hard to cast off his sin he yeelds vnto it hee sees he hath a whole army to deale withal therfore
another For they first confesse him not onely as a Teacher and Prophet whiles without the additament of tradition they heare him onely as he speaks to them in his written word read or expounded make that the rule of their faith and manners and not simply the teaching authoritie of men whether Pope Councels or Fathers without Gods Word or the examples of others whether many or great or yet their owne carnall reason against Gods Word but also as a Priest acknowledging him their onely both Sauiour on earth and Intercessour in heauen and King neither Pope nor any other but onely in the Lord. Secondly they sauour of his oyntment and partake thereof whilest they themselues in him are indeed made not onely spiritually 2 Partakeing of the benefits of them Prophets indued in a competencie with knowledge of his will with charitie also care and conscience to instruct and informe others according to their charges places but also Priests and that both to sacrifice kill and crucifie their lustes and raigning sinnes as so many vncleane beasts yet in Christ acceptable sacrifices to God whilst they suffer the power of his death in them to cause them die to sin and also to offer spiritually by faith their Sauiour as also the sacrifice of praise and thanksgiuing and of Prayer by the spirit of Prayer yea moreouer Kings not suffering sin any longer to raigne ouer them as slaues thereunto but ruling and subduing their sinfull affections and rebellious lusts not being in bondage and slauery to any creature man or other but onely in the Lord. Now all these one as well as the other is each sound Christian wheras the hypocrite and such as answere not fully the name of Christian Hypocrites vnsound Christians diuide Christ in his Offices which they take vpon them diuide Christ in his Offices and in the parts thereof as must bee shewed Where remember I consider Christ here according to his offices not onely as hee was all these himselfe so is acknowledged of his but also as he works the effects of these truely in his children that is Christ as well in his power and by his effectuall working in vs as in his merit and working for vs. Merito efficacia Now we shal find that the wicked and hypocrites doe not put Christ on wholly in his offices whether we consider them seuerally according to the seuerall parts of each or ioyntly and as compared together one with another as yet doe the godly and sincere Christians in both respects as is already said by which their Pseudo-Christianisme is discouered First for his Offices seuerally according to the seuerall parts thereof 1 In the parts of his offices seuerally 1 In his prophetical Office Hypocrites diuide 1. For the Propheticall Office of Christ Many Christians shew themselues vnsound because they put not on Christ whole as a Prophet in as much as some diuide betweene the Word and Spirit of Christ by both which our Sauiour effectually teacheth his Elect which is not questioned neither needes any proofe to sober men For some 1 Betweene the word spirit Diuiding 1 The word from the Spirit despising prophesying and the word of God will be guided only by the pretended Spirit of God without the word by immediate Inspirations Reuelations and raptures as our Enthusiasts Familists and other Libertines of that crue 2 The spirit from the word These put not Christ on wholly if at all indeed making a very shadow and an imaginary Christ of him Others on the other hand and those many amongst our selues despise not prophesying yet doe they vsually quench the good motiōs of gods Spirit by which the Word being brought to their remēbrance they are when occasion of obediēce is offered called vpon and inwardly prompted and put in mind to obay and practise according to Gods word whether command promise or threat Can these hearers be said to put Christ wholly on as a Prophet they must therefore be concluded to be Christians in shew only but not in power Christians in their Eares but not in their hearts inlightned in their vnderstandings outwardly by the word but inwardly for want of the spirit which they reiect Ephes 4.18 in blindnes of heart their foolish hearts are full of darkenesse according to that heathenisme which is yet vnexpelled Whereas Christ teaching both by his word and spirit his Disciples Rom. 1.21 as their duty is neither quench the spirit vsually and forwardly nor despise his word 1 Thes 5.19.20 And whereas Christ as our Prophet to confirme his word and seale his truth to vs wrought many and vndoubted Miracles 3 betweene his word his Miracles such as doe not rest in that only doctrine of Christ contained in the Scriptures so confirmed by miracle especially those who by signes and wonders and miracles would now goe about either further to cōfirme the same doctrine where especially it is established as with vs or by pretended Miracles to establish contrary and repugnant doctrines to the truth already receiued such I say must bee discarded out of the number of true Christians as thus farre denying Christ in his Propheticall Office must come amongst the Disciples and followers of Antichrist whose badge it is now in these latter daies 2 Thess 2. ◠10 to goe about to confirme doctrine by miracles and to vrge them as necessary and notes of the true Churches as elsewhere is to bee shewed in another Treatise And these same are they who acknowledge not Christ a whole Prophet 3 They diuide his word into written vnwritten because not a sole Prophet deuiding that Office of teaching notwithstanding all their shifts and pretences and making it to belong authentically to others as well as to Christ For whereas he teacheth vs fully by his word written 2 Tim. 3.15 which alone is able to make vs wise to saluation if we beleeue him speaking in it which he giues to his Church as a full perfect and onely rule of things to be knowne and practised these men diuide this word rule and make it to be partly written partly vnwritten namely Tradition decrees of Popes definition of Councels in a word vnder a fayre pretence the doctrine and faith of their Church vnder which they once bringing and captiuating the Iudgements of their Laity yea and Cleargy also vnder that colour broach and teach doctrine of their owne at least repugnant yea also much of it quite contrary to the doctrine of Christ by which means Christ his word contained in the Scriptures is iustled out of place and for the authority of it made inferiour to their pretended Church yea to begge authoritie from the same do these men acknowledge Christ wholly their Prophet and Teacher who vnder his name And vnder that pretence bring in diuisions into the Church 1 Cor. 1.13 teach contrary doctrines and so make diuisions in the Church is Christ
Articles concerning the Son some shew themselues to acknowledge him in his exaltation glory expecting to be acknowledged of him also in glory but not in his humiliation being ashamed of his crosse and children because of their seeming meannesse Some againe thinke of him in his humiliation as he died and as hee was a Sauiour presuming of saluation therefrom yet neuer seriously thinke of him in his exaltation and last degree of it that hee shall come as a terrible Iudge to iudge the quicke and the dead that so by keeping faith and a good conscience they might with boldnesse looke him in the face at that day In the Articles concerning the Holy Ghost 3. The holy Ghost some acknowledge the Spirit who yet by it are not made members of the true Catholike Church whereof yet many of them may bragge more then any neither yet acknowledge Christ in his Saints whom in stead of any true communion they haue with them they hate and persecute Others will beleeue the Resurrection of the dead and life euerlasting who yet by faith receiue not Christ neither truely know him to the remission of their sinnes And though many at least in seeming and profession doe embrace the whole doctrine of Christ by receiuing all the Articles of the Creed yet Hypocrites diuide the life and example of Christ from his Doctrine doe they not set before them the holy and vnspotted life and death of Christ for their imitation they like him well in his doctrine for that is sweet and comfortable but his life is thought too strict and too austere when they are called by imitation of him to put him on His doctrine they wil both preach and professe but in their practise they come infinitely short and in effect condemne that as may bee seene not onely in the practise of the Iewes of old against him who euen for his good workes hated him he by his holinesse really reproouing their hypocrisie but now in the practise and by the affections of many who yet in the Theorie know Christ and his doctrine fully enough towards and against such as in their liues would bee followers of Christ and imitate him in all his imitable vertues and in his affections of mercy patience loue humility and the like in which hee did his other vnimitable works of omnipotency and Mediatourship These men now distasting and hating Gods children hauing them in derision and a prouerbe of reproach speaking euill of them 1 Pet. 4.4 and doing euill to them because they labouring to imitate Christ and his Apostles in their holy liues runne not with them to the same excesse of ryot plainely shew how for all their knowledge of Christ they would vse yea abuse Christ his Apostles if they might liue and conuerse on earth amongst vs for as they would liue in the like holy manner as formerly they liued so would these men do as those other Scribes and Pharisies did who yet so much bragd of their knowledge Or if any more then others seeme to put on Christ in the workes of righteousnesse yet of those The parts of his life very few can or will imitate him in his sufferings by patience in suffering reproaches vniustly c. when they are called therevnto All these men though by profession Christians yet in effect are no Christians whilest they put not Christ whole on as he is a Prophet 2 Hypocrits diuide Christ as a Priest We must now try whether wee cannot find the like hypocrisie or vnsoundnesse in men by considering and comparing the parts of his priestly office namely Satisfaction and Intercession according to both which sound Christians put on Christ Of which briefly 1. Making his Priesthood common to others 1. Such first as diuide this Office of Priesthood properly so taken and now after his death and reall sacrifice ordaine acknowledge other sacrificing Priestes who daily in their Masse doe offer properly an vnbloody sacrifice to God what doe they but confesse that Christ our Sauiour is but one amongst many and not the onely and sole Priest in a proper sense of the new Testament These put not on Christ whole as a Priest who thus diuide the Priesthood and for any subordination in that office properly considered they will neuer whilest they breathe proue it 2. 2 Diuiding betweene the example of his death and satisfaction Such againe as in the death of Christ looke more to his example in dying then to his satisfaction made to the Iustice of God for our sinne diuide this office nay rather plainely denie it as that most impudent and blasphemous heretike Socinus who denying all satisfaction properly in Christ will haue him to die not properly for our sinnes Rom. 4.25 but onely by occasion of our sinnes as saith he when a Marchant for riches that is by occasion of riches crosseth the seas and is cast away This man and his followers what Christians are they wee shall see more of them anone 3. 3. Diuiding the worke of Merit SatisfactioÌ„ Others acknowledge Christ died and by his death made satisfaction yet acknowledge also the merits of others in the treasury of their pretended church and so diuide the worke of satisfaction betweene Christ and man 4. The same though they will say Christ died 4 Diuiding betweene satisfaction intercession 1 Ioh. 17.9 and satisfied yet they in effect deny the same whiles they acknowledge him not their onely Intercessor seeing he praies for none for whom hee died not Doe not they diuide Christes Priestly office whilest they distinguish and say and they do but say for they doe otherwise Christ is our only Mediator in regard of Satisfaction but not in regard of Jntercession doe these men put on whole Christ as their Priest 5 By seuering praise from prayer Mat. 11.25 Lastly Christ being our Intercessour as well thankes God for his mercies in him to his Church as prayers for it and in both these sound Christians are also spirituall Priests in him But many discouer themselues and their hypocrisie in as much as though their mouthes are wide open to aske good things in the name of Christ and by vertue of his mediation yet receuing good things are vnmindfull to returne thankes in the name of Christ with the nine Leapers as yet their duty is Colos 3.17 Now thirdly 3 Hypocrites diuide for the Kingly Office of Christ Christ as a King and the power of it in our selues some acknowledging Christ a King yet plainely diuide the Kingdone betweene Christ and his Mother By diuiding the kingdome as some of the Popish sort who say that the Father of Heauen hauing his iustice and his mercie as the chiefest goods of his Kingdome Biell in cano lect 8. p. 233. as Doct. Whiâ—e cites him in his preface of his way c. keeping his Iustice to himselfe surrendred his mercie to the Virgin Mother and this they
say was signified in Queene Ester who comming to appease King Assuerus he said vnto her It shal be giuen thee though thou aske the halfe of my Kingdome 1 Betweene him and his mother If this bee so either Christ must content himselfe with Justice though hee bee a mercifull Sauiour or with nothing Oh blasphemie What Christians are these who so teach The same in effect is done whiles the Pope is set vp in the Church not only as a Spirituall King not vnder Christ 2 Betweene him the Pope Whiles he is made also a temporall King seeing his commands are contrary to Christs but as a Temporall Monarch c. so that whiles they pretend he is Christs Vicar and Substitute on Earth they renew and reuiue the errour of the Iewes in making him a Temporall King and so also diuide his Kingdome into Spirituall and Temporall euen as he is our Messias and Mediatour 3 By seruing some one sin Others also shew not forth in themselues the full power of Christs Kingly Office whiles perhaps keeping vnder some one or few sinnes they are mastered and made slaues by some other sinne which yet as a King raignes in them they obeying it willingly or otherwise Ioh. 8.33.34 they as the Iewes of old professing a freedome from man and themselues like Kings not in bondage to any yet serue sinne and their owne lusts being slaues therevnto Lastly Par. 3. §. 63 others which is rather often a weaknesse in them then a raigning sinne being truly Kings in Christ 4 By fearing enimies slauishly yet by reason of their daily infirmities do slauishly feare falling away or death hell and damnation whereas Christ is such a King as will put all enemies at length vnder foote if we be in him But where this slauish feare of Hell and Iudgement is and raignes how is Christ put fully on as a King but of this formerly Section 63. Wee are now Secondly to compare the Offices of Christ one with another 2 Hypocrites diuide one office of Christ from another and thence to see if wee may not discouer the hypocrisie of many by their halfe or partiall putting on Christ 1 Some confesse him as a Prophet but deny him 1 as a priest and that as briefely as I may First some acknowledge him a Prophet but in effect at least denye him to be their Priest and King First for denying his Priesthood As first our Iesuites 1. Our Iesuites especially among the Popish sort who will be the only Gnosticks of our time in regard of extraordinary and great knowledge and learning and so of being inlightned by Christ of which their learning they brag so much and in comparison wherof they vilifie all others yet whiles they as generally the rest will haue as is said a treasury of meritts besides his and a quire of Saints and Angels for Intercessours in heauen besides him what doe they but confesse him their Prophet and yet not that fully as we haue seene deny him to bee their Priest seeing if he only bee not he is not at all 2 Socinus in his damnable heresy 2. The same damnable Hereticke lately mentioned and his blasphemous crue grant Christ to bee a Prophet but deny his satisfactory death in which especially his Priest-hood consists saying that the manner of appeazing God is onely doctrinall and exemplary that is that Christ shewed the way of saluation only by his doctrine loe his Propheticall Office and confirmed it by his example of life which belongs to the same Office but not by his death which as is saide was in his Language Language but by occasion God forgiuing our sinne without any satisfaction made to his Iustice meerly of his owne bounty and mercie though the Scripture tell vs plainely that without shedding of blood there is no remission Rom. 3.25 and that God hath set out Christ to bee a propitiation through faith in his blood The like damnable doctrine is held by some if not all of our Familists for which if for nothing else they deserue all execration and that their company should be abandoned for euer 3 Such as knowing him liue in sinne 3. Such in proportion are they who hauing some good knowledge of God yet liue in sinne kill not their lusts pray not praise not God in Christ for his mercies 2 As a King Knowing but not obeying him 2. Such by so doing though they know Christ as a Prophet yet liue still as slaues to sinne which is suffered not Christ to raigne in them they obeying not him but sinne in the lusts thereof But of this often and thus they confessing him as a Prophet deny him as a King such are they as being diligent hearers are negligent prayers c. 2 Some confesse him as a Priest Secondly some acknowledge Christ and so put him on as a Priest but not withall as a Prophet and King but not 1 As a Prophet As such who hope to be saued by him yet 1. Not as a Prophet for many will bragge of their Iustification and of the pardon of sinne by vertue of Christs death who yet neuer saw their sinnes by the Law with which they neuer compared their liues 1 Neuer saw their sins their actions words and workes or if they did then only with the Letter and words of the Law not with the meaning and full sense of it whereby seeing the wicked frame of their hearts inwardly and the staines and Leopard spots of actuall sinn outwardly 2 Liue in Ignorance they should bee truly humbled and ashamed of themselues for the same Nay many not only of the Popish sort but of our selues will hope well yea as well as any to be saued by Christ loe thus they would put him on as a Priest by his death yet liue in ignorance and neglect ordinarily the meanes of knowledg and hearing of Gods Word liuing according to the rule of their owne lusts and sinfull fashions of the world whereas God couples both together saluation by the merits of Christ 1 Tim. 2.4 as our Priest dying for vs and knowledge as our Prophet teaching and instructing vs by his Word no saluation then to any of yeares by Christ as our Priest 2 Thes 1.8 without the knowledge of Christ in his word as our Prophet 2. Not as a King 2 Not as a King for many looke to be saued by him who yet obey him not but suffer sinne to raigne in their hearts As these who obey him not the Pope in their consciences being also slaues to mens humors c. which want of obedience to the Gospell of our Lord Iesus Christ as our King cannot stand with saluation by him as our Priest as in the place last quoated is most plaine 3 Some confesse him as a King Thirdly some acknowledge and would put on Christ as a King who yet put him not on either as a Prophet or
3.8.9 but that which is through the faith of Christ the righteousnes which is of God by faith Secondly 2 By sorrowing most in the want of assurance of Gods fauour in Christ they shew so much by the contrary whilest they sorrow most of all in the want of such assurance and account sin vnpardoned the heauiest burden on earth and themselues in that onely regard vnhappy and miserable Thus Dauid hauing shewed his happines by hauing his sin pardoned couered shewes also what cause he had so to doe saying in the next words Psa 32.1.2.3.4.5 When I kept silence my bones waxed olde through my roaring all the day long for day and night thy hand was heauy vpon mee c. Then I acknowledged my sinne vnto thee c. and thou forgauest the iniquitie of my sinne Loe at once both his misery his happinesse So Paul finding but the remainder of sin by the motions of it in himselfe cries out as if hee were slaine or beset with deadly enemies Rom. 7.24 O wretched man that I am who shall deliuer me from the body of this death 3 By their Desires Thirdly they shew where they place their happinesse by their desires for as all good things are desireable because they are good so that which is the chiefe good of all is chiefly desireable and desired by those that truely know it Now the godly desiring this benefit aboue al Gods fauoure and the pardon of their sinnes shew that therin they place their chiefe happinesse And therefore the same Dauid in the aforesaid place in the very next words shewes what the property and the affection of a godly man is saying For this that is the pardon and couering of sin shall euery one that is godly pray vnto thee As if for this Psalm 32.6 for this only euery godly maÌ„ shold chiefly pray wherby he in Christ might be assured of Gods fauour for thus the same godly Dauid doth difference himselfe from worldlings such as seeke their happinesse in the things of this life in this manner speaking There bee many that say Psalme 4.6 who will shew vs any good Lord lift thou vp the light of thy countenance vpon vs. Fourthly 4 By their thaÌ„kefulnes which is cheifely for Pardon this they shew not only by indeauours answerable to these their desires but by their thankefulnes and reioycing in this fauour in the pardoÌ„ of their sins before and aboue all things else whatsoeuer as we see in the example of the same holy Dauid who stirring vp his soule his whole soule to blesse God and not to forget all his benefits Ps 103.1.2.3 begins with this as chiefe of all thus who forgiueth all thine iniquities c. Now the want of such high estimation of this benefit before all things els the want of sorrow in the want of it the want of desire and Godly indeauour after it the want of true thankefulnesse for such mercies offered in the Gospell testified by such vnfruitfulnesse as appeares in the liues of most men the bare want of such things is a most cleare euidence that most men remaine vncloathed by Christ in their sinnes and nakednes as also without the fauour of God in Christ as might particularly and largly be shewed if I hasted not to an end But their excesse in these concerning the things of this world is a proofe sufficient of a want and defect in the same concerning this maine benefit of Inioying Christ and of being cloathed with his righteousnesse and holinesse Hypocrites shew themselues to be so by not placing their happinesse in Christ and so concequently that they onely beare the name of Christians but so remaining so liuing and so dâ—ing shall neuer attaine to the happinesse of Christians either heere or heereafter Which they shew for wherein doe most men place their happines and felicity is it not rather in any thing then in Christ truely learned by faith apprehended and put on in the practise of our liues imitated is it not more oftentimes in gold then in God 1 By their account of him in the fauour of men especially great ones then in the fauour of God in Christ doe men vsually call and account themselues blessed when their sinne is pardoned and iniquity couered by the couering and Imputation of the righteousnesse of Christ as did Dauid or not rather when with Dauid they only attaine to honor wealth setlednes in their estate and the like all which yet in comparison of happinesse Doe not most men blesse themselues and account themselues the onely happy men on earth when they attaine to such things though in a very slender measure Accounting better of baser things in comparison which Salomon could truely call not onely vanity but vexation of spirit and so in the very truth without the other part of a mans infelicity and wretchednesse on earth so that such happy vnhappy men such rich men are bid to weepe and howle for their miseries c. Iam. 5.1 c Doe not most men quite contrary to Saint Paul account Christ and his graces which they should put on but losse drosse yea dung in comparison of earthly trash wordly gaine or their owne formall and conceited righteousnesse Isa 55.1.23 Mat. 22.1.2 c. Doe they not when they are called and invited by Christ to leaue not simply the things of this life their farmes their oxen their marchandise their wiues c. but the excessiue and immoderate loue of these things and to come vnto him that they may inioy him self gods fauour in him do they not I say make light of him prefer these other things before him doe they not leaue him for others to inioy in effect saying as the Iewes to the late blind man be thou or thou art his disciples Ioh. 9.28 we are Moses desciples though therein they spake falsly and do they not account these others who truely receiue and put on Christ euen in that regard accursed as the same Pharises saying doe any of the rulers beleeue on him Ioh. 7.48.49 but this people who konw not the law are cursed Againe what one of many with Dauid and Paul 2 By their want of sorrow in their want of him roares and cries out accounting himselfe wretched in that I say not some relicks of sinne is yet in him but his sinne is vnpardoned and he hath no comfortable assurance of Gods fauour Nay doe they not cry out they are vndone when they vndergoe some of the other he made no part of his great losse in their estate when the burthen of pouerty lies vpon them when they haue incurred the displeasure and enmity of great ones though all the while they haue lost at least not regained their soules haue the burthen of their sinnes vnfelt vnsorrowed for lying vpon them and are in the disfauour and vnder the displeasure of the Almighty doe these men place their
loue c. as commonly it is in the faithfull doeth further assure him of sinceritie for blessed is the man who thus feareth alwayes The godly mans indeauours 2 By their indeauours also are answerable to his desires whereby in the vse of all good meanes one as well as another he quickeneth and incourageth himselfe to goe on in the wayes of God yea moreouer both striues against all impediments and hinderances of his growth as the care of the world and couetousnesse idlenesse sensuality c. and takes all occasions whereby hee may grow often veiwing himselfe and by examining his growth first 1 To weaken the power of corruption in regard of the decrease of corruption in the vnregenerate part where the very sight and discouerie of his corruption weakenesse and inabilitie workes in him a selfe denial and sends him to seeke further strength and grace in and from Christ by sticking closer to him abasing him in his owne sight and driuing him from himselfe from his owne wisedome â—ill strength loue of himselfe to the word and wisedome will righteousnesse grace and strength of Christ Thus he neuer ceaseth till 1. sprung out and obseruing such sinne or sinnes as whereunto hee is most inclined he further prosecutes the same and shewes himselfe to grow wearier of it euer watchfull against selfe loue and presumption 2. Till he finde lesser sins to be more burthensome then formerly they were And 3. till hee finde greater strength against stronger temptations and corruptions Secondly in regard of the growth of grace in the spirituall part 2 To increase and growe in grace where hee labours to finde in his soule more heauenly and holy thoughts more desire to the best things more delight in them a greater readinesse to performe all sorts of duty towards God with more zeale power reuerence and humilitie sinceritie and constancie yea a desire and indeauour to doe and practise more then hee can euen as the poore prisoner who hauing escaped out of prison would flie from his Iaylour and make homewards to his friends and safetie much faster then his boltes or shackles will giue him leaue Besides all these And to make vse for the bettering of themselues of all changes he labours to make vse and goe forward by occasion of changes and alterations whether particular touching himselfe or generall concerning him with others in the former wherefore 1 Particular as in crosses by sickenesse pouertie disgraces and hee labours to bee more humble and vile in his owne sight more to hate sinne then the affliction the effect of it more patient in bearing c. So in the change to the better as to health wealth prosperitie c. hee indeauours to keepe and performe his vowes made in aduersitie 2 Generall and is also inlarged vnto all good dueties In the latter as in plague warre death he striues to see and bee humbled for his owne sinnes as by which Par. 3. §. 70 hee hath helped to bring downe such iudgements to commiserate the case and estate of Gods people his brethren on whom the brunt of those euills lieth more then on himselfe and hereupon to releeue and remember them if not by his charitie and almes so farre as any may neede it and his abilitie will reach yet by his prayers and humiliation of himselfe with fasting whereby he may helpe to stand in the gap and appeaze Gods wrath for the remoouing of the iudgement c. By these and the like meanes the godly Christian shewes his desire of growth and that indeede hee doth grow and so more and more cloathe himselfe with Christ 2 Hypocrites growe not better But on the other side how infinitely many hauing made a faire offer at Christ and godlinesse and in the vse of some meanes attained also to some measure of knowledge aboue others some generall grace some shew of sanctitie yet take vp with themselues and either stand at a stay as to others they seeme whiles indeede they goe backe or at least coole in their loue zeale and abate of their forwardnesse which was to hasty if not quite giue ouer returning to their former vomite wearying of good duties bolder to sinne c. yea pleading for themselues Who fall backe giue ouer as if because they know that they must loue God aboue all and their neighbour as themselues Vpon diuers occasions as this is enough for them and more then they can practise in hast this is as much as the Preacher can tell them 1 Athisme and what neede they heare him so often and the like Mal. 3.14 Now thus it is with those 1. who Athistically thinke it is in vaine to serue God and therefore as formerly they serued God for the things of this life so missing of these to their desire they giue ouer their mercenary seruice 2. So 2 negligence many through negligence and sloth suffer Gods graces to decay for 〈◊〉 of watering their young plants Par. 3. § 71. and for want of stirring vp that heauenly fire 3 Sensuality 3. Others through Sensuality are drawen backe or stayed 4 worldlins 4 Others by Worldlinesse as Demas 5. 5 Discouragements Others vpon Discouragements As first want of successe as with Peter in his fishing and Ieremy in his Prophesying though it were a weakenesse onely in him and lasted not secondly crosses and oppositions for weldoing thirdly wearinesse as is said 6 Conceit of Perfection through loue of ease 6. Some againe vpon a conceit and opinion of perfection and that they are good enough already as if they were come to their rest and full stature which many imagine in a pride and ouerweening conceit of themselues and good parts not knowing or considering their pouertie Reuel 3.17 blindnesse nakednesse others by comparing themselues with those who they conceiue whether truely or falsely to be worse or more profane then themselues Thus as they grow not yea All which argument of spirituall life indeed shew no desire or indeauour of growth so doe they manifestly make good that there is no spirituall life in them Hypocrisy For where it is it cannot bee without growth at least without desire after the meanes thereof which is one principall difference betweene a liuing body and a dead corpes in which last as there is no desire of meate and nourishment whereby it might grow so nothing in it though it bee the body of one not come to its full stature and growth nothing growes but excrements as nailes haire c. Simil. A liuing childe growes and increaseth in stature and in all parts proportionably till after a few yeeres it come to its full stature and pitch But the painted image of the same childe after many yeeres is the same and no bigger in any member Simil. Artificiall haire in a Periwig discouers it selfe to bee borrowed not naturall or his who weares it Par. 3.